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LIBRARY OF CONGRESS, 


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UNITED STATES OF AMERICA. 









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WILLIAM KENT, M. I). 



SUBSTANTIAL 



CHRISTIAN PHILOSOPHY; 



OR, 



TRUE SCIENCE IN HARMONY WITH NATURE, MAN, 

AND REVELATION, SPECIALLY DESIGNED 

FOR YOUNG PEOPLE. 



COMPILED BY 

WILLIAM ^KENT, M.D. 



The Scientific portion is largely from the writings of A. Wilford Hall, Ph.D.. 
LL.D.. and his Distinguished Contributors in the Scientific Arena and 
Microcosm, and carefully revised by Dr. Robert Rogers, 
formerly associate editor of the Microco^ 







NEW YORK: 

JOHN B. ALDEN, PUBLISHER. 4?* 

1895. 4L ' 



>:, 







Copyrighted, 1895, 

BY 

WM. KENT, M.D. 



TRUE SCIENCE THE HANDMAID OF 
REVELATION. 

" For his unseen things, from a world's creation are 
to be clearly seen, by the things made being perceived — 
both his eternal power and divinity (or divine nature), 
to the end they might be without excuse/' Rom. i. 20. 
Rotherham's translation. 

"By faith, we understand the ages to have been 
adjusted by declaration of God ; to the end that, not 
out of appearances, should that which is seen have come 
into existence," Heb. xi. 3. 

The same Greek word axon rendered " ages/' is found 
in chapter i. 2; Eph. iii. 11 ; Matt. xi. 32. 

" Great are the works of Jehovah, sought out by all 
desiring them," Isa. iii. 2. — Young's translation. 

" Ye search the Scriptures, because ye think, in 
them, to have life age-abiding, and they are they which 
testify of me," John. v. 39. — Rotherham. 

"The declarations which I have spoken unto you are 
spirit and are life," John vi. 63. — {Ibid.) 

" If perchance any one be willing to do his will he 
shall understand about the teaching whether it is of 
God, or I from myself am talking," John vii. 17. — 
(Ibid.). 



HAVING BEEN 

Raised as it were from the brink of the grave y I feel doubly honored in 
having permission to 

DEDICATE 

This volume to the Great and Good 
A. WILFORD HALL, PH.D., LL.D., 

The Distinguished Founder of the Substantial Philosophy, to whom 1 
believe the Christian World is to-day more indebted than to any other [liv- 
ing person. When the whole intellectual heavens were covered with dark- 
ness, and the terrific storm of unbelief was sweeping over Christendom like 
a cyclone, he stood firm as a massive rock in mid-ocean, encompassed by the 
threatening angry billows of Evolution, Agnosticism, Materialism, Atheism, 
and, worse tlian all, Religionism. And to the noble band of distinguished 
men who rushed to his support, among ivhom must be numbered Drs. Mott, 
Kost, Swander, Hamlin, Lowber, and Crawford; Prof. Kephart and Capt. 
Kelso Carter; Elder Munnel, J. B. Hoffer, and Dr. G. A. Audsley, F. R. 1. 
B. A., of London, England (now of New York). 

I take an affectionate farewell of those honored men until we meet with 
our common Lord and see him as He is. 

WM. KENT, M.D. 



ACKNOWLEDGMENTS. 

With respect to acknowledgments to the various con- 
tributors of the Microcosm, I have to say that when I 
began to epitomize I had no thought of publishing 
beyond the circle of our young people, and therefore 
deemed credit unnecessary, and especially as Dr. Hall 
had given a general permission. But when my views 
were changed with respect to the limit of the pub- 
lication, I found it utterly impossible to give correct 
credit. Hence I concluded to throw myself on the 
generosity of all to whom I am indebted, by making one 
general acknowledgment, believing them equally 
generous with Dr. Hall, to whom I am more indebted 
than language can express. 

With regard to the scientific department, I am much 
gratified in saying others have labored and I have 
entered into their labors, for the express purpose of ex- 
tending the sphere of Christian Substantialism, in 
which we all are doubtless equally interested. 



SUBSTANTIAL CHRISTIAN 
PHILOSOPHY. 



CHAPTER I. 

DEFISTITIO^ OF TERMS. 

1. Attribute is a quality essential to the subject; as 
extension is an attribute of matter, weight of gold, in- 
telligence of man. 

2. Bioplast resembles a microscopic speck of jelly 
perpetually changing, yet always showing its identity. 
Not well understood. 

3. Chemism, the cohesive force (hitherto known as 
chemical affinity), that causes the union between appro- 
priate chemical elements. 

4. Corporeal, having a material, organic body, and is 
opposed to spiritual, as the term bodily is opposed to 
mental. 

5. Correlation of physical forces simply means that 
they sustain such mutual and intimate relations to each 
other, that under favorable conditions, and within cer- 
tain limits, they are convertible one into the other, or 
have ability to exist under another form of force or 
energy. 

6. Ego, the self-conscious subject, the I, the personal 
self. 



2 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

7. Entity, something existing, as opposed to nothing; 
something real, as opposed to shadow. There are three 
classes of entities in the universe: matter, substance, 
spirit, to which everything in nature belongs. 

8. Evolution in its correct sense is the act or process 
of unfolding or developing as the flower from the bud, 
or the adult from the child. But in a perverted sense 
the false theory that organic life has developed from 
simpler to more complex forms, as man from the 
monkey. 

9. Homogeneous, of the same kind or nature ; con- 
sisting of similar parts or elements of the like nature. 

10. Impenetrability, that quality of matter by virtue 
of which it excludes all other matter from the space it 
occupies. It does not apply, so far as we have been able 
to determine, to immaterial substances. 

11. Immaterial substance: by an immaterial entity is 
meant a substance of such a character as will, at least in 
some of its manifestations, act in defiance of material 
conditions, as light, heat, magnetism, sound, life, mind, 
etc.; these do not submit to gravital force; they can 
occupy the same space as matter at one and the same 
time, and are without weight, etc. 

12. Imponderable, not having sensible weight, as 
light, heat, electricity, magnetism, sound, odor. 

13. Inertia, matter destitute of self-motion, dead. 
When put in motion by an active substantial force, its 
motion ceases the instant the force is withdrawn. 

14. Intangible, not perceptible to the touch. 

15. Material, consisting of matter — corporeal. The 
physically tangible forms of substances of which there 
are a variety of grades of density and tenuity, from 



DEFINITION OF TERMS. 3 

platinum, thb heaviest of known substances, up to odor, 
which is so nearly intangible that but for the olfactory 
nerve no scientific test could prove its existence. 

16. Molecules are merely imaginary, as is the as- 
sumed ether in the undulatory light theory. Good 
common sense would say particles. 

17. Matter, that which occupies space, or is percep- 
tible to the senses. It includes everything of a gross 
nature which is tangible or acceptable to the five senses. 
What matter is in its ultimate analysis surpasses the 
power of the human mind to comprehend. 

18. Matter and substance: all matter is substance, but 
all substance is not matter, no more than all metal is 
wire. Metal is the genus and wire the species. Magnet- 
ism is substantial, but it is not matter. Life is sub- 
stantial, but it is not matter, for in its organic capacity 
it manipulates matter, as the potter molds the clay. 

19. Motion, in and of itself is nothing — it is merely 
position in space changing. Force that causes motion 
is an entity; but motion is the effect or result of force, 
and always of force, and of force alone. It is no more 
an entity than a shadow. 

20. Momentum, is simply energy in action utilizing 
stored-up mechanical force. It is the stored-up me- 
chanical energy of the exploded powder that causes the 
cannon-ball to knock the tree to splinters. 

21. Nonentity, non-existence, existing only in ap- 
pearance ; as a shadow, motion, space. 

22. Personality : human personality implies and in- 
cludes free will, intelligence, a consciousness of moral 
obligation, and personal identity. Feeling and thought 
precede volition, which is the direct energy of person- 
ality. 



4 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

23. Property, the existence of a property as a con- 
dition or quality, or characteristic of a material body, is 
always the effect of one or more forms of substantial 
force, as hardness and softness are caused entirely by 
the action of the constructive cohesive force. 

24. Potential, existing in possibility, not in act ; 
latent in anything that may be possibly manifested, or 
made apparent. 

25. Sound-pulse, is an emission of sound-force caused 
by a given stroke or vibration of the sonorous body, and 
just as often as the vibration takes place, just so often 
will a pulse of sound-force be sent off. 

26. Time is duration in space changing ; and time 
as persistent and passing is duration. 



EXPLANATION OF TERMS. 



CHAPTER II. 

EXPLANATION" OF TERMS. 

27. Attributes and Properties, and the Mental Process. 
(1) Specific Attributes : Some attributes are called 
specific because they are always real qualities, essential 
and inherent, not only in the nature of the being or 
subject, but in the substance of the things. We cannot 
alter the qualities without altering the entire subject of 
the attributes ; as, for example, extension of matter, 
weight of gold, magnetism of the magnet, rationality 
of man. The attributes of wisdom, love, mercy and 
perfection are essential to the Christian's God ; take 
these away and he ceases to be the God of Revelation. 
Unity, identtiy and activity are attributes of the soul ; 
for we cannot deny them without, at the same time, 
denying the existence of the soul itself. These are 
sometimes termed specific or essential attributes be- 
cause the subjects in which they inhere cannot exist as 
such without them. 

28. (2) Common Attributes : These are essential to 
the subject, but they belong also to other subjects. 
Thus it is an attribute of gold to be yellow. If a 
metal is not yellow, it is not gold. But other things 
are yellow besides gold. The color yellow is an attri- 
bute common to many subjects, and hence are often 
called properties. 



6 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

29. (a) There are attributes of inanimate objects, as 
a tree, Dan. iv. 10-12 ; (b) of animals, as an eagle, Job 
xxxix. 57-60 ; (c) of a country, as Canaan, Deut. viii. 
7-9 ; (d) of persons, as Paul, Acts xxii. 3 ; (e) of moral 
virtues, as divine wisdom, James iii. 17 ; hatred of sin 
and love of holiness are essential and distinguishing 
attributes of a true Christian, Psa. lxvii. 10, Eph. iv. 24; 
(f) of soul, as thought, unity, identity, immortality, 
etc.; (g) of spirit, as intelligence, activity, immate- 
riality, indestructibility, etc. 

PROPERTIES. 

30. What is meant by the term Property, and how 
does it originate ? This question leads us to one of the 
most profound and difficult fields of research and in- 
vestigation in the entire domain of physical science. 

31. We say, first, that, while a property of a body 
is not a force or any form of energy in the true sense of 
these terms, yet its existence as a condition, quality, or 
characteristic of a body is always an effect of one or 
more forms of substantial force. 

32. Examples of Properties: Hardness, softness 
transparency, opacity, brilliancy, roughness, smooth- 
ness, compressibility, impenetrability, elasticity, fusi- 
bility, porosity, density, weight, extension, inertia, 
form, color, combustibility, ductility, brittleness, 
malleability, stiffness, flexibility, etc. 

33. Without these properties of matter human con- 
sciousness would be totally shut out from all relation- 
ship to the external or material world, and every 
physical law would be wiped out of existence. Yet 
not one of the properties named can be regarded as a 
form of natural force, or in a direct sense as a phe- 
nomena-producing cause. 



PROPERTIES. 7 

34. As an illustrative example : Hardness and soft- 
ness in a material body is caused entirely by the action 
of the " constructive " cohesive force in the manner in 
which it has arranged, and now holds, the material 
substance in contact with itself. This peculiar form of 
physical force has almost innumerable methods and 
processes of placing a given material substance together, 
by which a single substance may possess almost in- 
numerable physical appearances of condition, called 
Properties. 

35. As an illustration : A piece of glass may have 
form, color, weight, inertia, extension, hardness, brit- 
tleness, transparency, porosity, elasticity, fusibility, 
density, stiffness, flexibility, impenetrability, brilliancy, 
roughness, smoothness, and all of these be the direct 
result of the substantial force of cohesion in its multi- 
form methods of arranging the infinitesimal particles 
of the substance of glass in their various relations to 
each other. 

36. No man can look at a piece of glass with the 
intellect of a true physical philosopher, without believ- 
ing in the existence of a Supreme Personal Intelligence, 
the Author of Nature, any more than he can look at 
the same piece of glass and intelligently account for the 
multiform properties named without acknowledging the 
presence and working of the reigning governing force 
of cohesion as their immediate cause. 

37. Elasticity, the effect of force, is the name of a 
certain property of bodies which result chiefly from the 
form of force commonly known as cohesive attraction 
(better, "constructive force") and by which the 
particles or smallest conceivable portions of a body are 
not only held together when united, but by which they 



8 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

were originally placed together under certain laws and 
arrangements at present unknown to man. With- 
out the original constructive energy of cohesive force in 
arranging the particles of the elastic body, and the 
continued static (in equilibrium) persistence of its 
energy in maintaining them, no such property as that 
of elasticity could exist in matter, nor could the 
opposite property of inelasticity exist either. All college 
text-books commit the radical error of giving elasticity 
as a force of nature, whereas it is really an effect of 
force. 

38. Elasticity results from the peculiar arrange- 
ment of a given material substance by the constructive 
force of cohesion through which any distorting 
mechanical force could store itself up in the said body 
as a substantial but immaterial entity till, by its 
reaction, the elastic body, on account of this same 
stored-up energy, was again forced back to its original 
form. A bent spring does not come back of itself, nor 
does it come back by the so-called force of elasticity, 
but it is driven back to its previous shape by means of 
the substantial mechanical force which originally bent 
it, simply by this original force taking advantage of the 
property called elasticity, which property was due en- 
tirely to the peculiar manner in which the substantial 
force of cohesion had arranged and adjusted the sub- 
stance of the spring in relation to itself. 

39. The relation of properties to our sensuous con- 
sciousness through the governing life-force : 

Sensation-producing causes in the natural realm may 
be both material and immaterial substances. 

What cohesive force is with respect to giving to 
material bodies an easily perceptible and tangible exist- 



PROPERTIES. 9 

ence in relation to the senses, so the life-force is with 
respect to giving to the mental consciousness a 
knowledge of the nature and qualities of the various 
substances that come into contact with the different 
sense organs, as the following examples will clearly 
show. 

40. The difference in the qualities of taste, as a sen- 
sation, is due to the peculiar properties of the flavored 
substance which impresses the gustatory nerve. Thus 
we have bitter, sweet, sour, acrid, etc. But the contact 
is the same in every case, since it is manifest that no 
difference in the character or property of any substance 
touching the palate would be recognized at all unless 
life-force should convey such impression to the seat of 
mental consciousness. Thus, also, odor which simply 
consists of the infinitesimal material particles of the 
odorous body, may possess different properties, ranging 
from the most delicate perfumes emanating from the 
flower gardens, through a hundred gradations of 
fragrant quality down to the most disgusting, yet these 
diversified properties of odoriferous particles are only 
determined by conscious mentality, from precisely the 
same contacts of the material particles emanating from 
the different odorous bodies. These sensations are all 
due to the different properties of the material particles 
coming in contact with the appropriate sense organs, 
which are conveyed to the seat of consciousness in the 
brain by the life-force and there translated by the 
mind-force. 

41. The same is true of the immaterial force of 
sound, whose property of pitch in our sensations is 
determined by the number of precisely similar external 
contacts per second of the immaterial sonorous force. 



10 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

So with light ; its property of color is determined by 
the mind from the number of luminous contacts in a 
given time, all produced externally in precisely the 
same way — by the physical impingement of substantial 
but immaterial light-force. 

42. Thus, also, we may touch with oxx* fingers the 
surface of a material body which may have the property 
of smoothness, roughness, hardness, or softness, yet the 
contact or touch of our fingers alone, precisely similar 
in these four cases, will convey to our consciousness, 
when carried thither by this life-force messenger, four 
distinct mental impressions. This is the true solution 
of the difference between a force and a property of a 
given substance. 

43. The diamond is composed of the same material 
chemical elements as a piece of soft carbon coal. Why 
is the one the most transparent as well as the hardest 
of all known bodies, while the other is soft and opaque ? 
Because the all-governing force of cohesion so re- 
arranges the particles of soft carbon in their trans- 
formation to diamond as to produce this property of 
the greatest hardness known to science, as well as the 
property of the most perfect transparency existing in 
any solid substance. 

44. Another illustration of property is that of 
weight or ponderability in all material bodies, which, 
though not a force in any sense, is the effect of the 
action of two forces — gravity and cohesion, and may be 
affected by others. It is now demonstrated that weight 
is not at all in proportion to the amount of matter 
contained in a given body, as taught in all the colleges 
since the days of the great Newton. For example, a 
ball of glass contains more matter than a ball of gold of 



PROPERTIES 11 

the same bulk, simply because the glass is known to be 
less porous than the gold, though the latter outweighs 
the former many times. 

45. The substantial philosophy first proved that 
all force is substantial, and that the true cause of the 
property of weight in bodies is the interaction of the 
immaterial forces alone, and so of every other property 
of matter. With the force of gravity acting on the 
material particles of all bodies by permission of the 
governing force of cohesion, and according to its 
arrangement of said particles, it is plain to see how 
this latter force could construct, arrange and maintain 
the particles of two bodies of precisely the same 
quantity of matter in such relationship that gravity or 
any other form of force would act effectively on one 
arrangement of particles rather than on the other. 

46. Why is it that one form of force will neutralize — 
weaken or strengthen, as the case may be — the action 
of another form of force under certain different 
arrangements of the particles of a body ? For example, 
cohesive force, as exercised among the particles of 
platinum, will resist any amount of ordinary heat 
before yielding sufficiently to permit the metal to fuse. 
But let us allow heat to co-operate with cohesive force, 
as it acts among particles of melted lead, by dipping 
the platinum into such liquid metal, and instantly the 
cohesive force in the platinum yields up its energy to 
the heat to the extent of allowing this most refractory 
metal to become as fusible as lead itself. 

47. One more example will suffice to show that 
properties in bodies are the effect of one or more forms 
of substantial force. 

The force of gravitation or weight is almost neu- 



12 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

tralized on a piece of silver or copper when placed in an 
intense field of magnetic force, as between the poles of a 
powerful electro-magnet, while a piece of any other 
metal of the same size would show no loss of weight 
whatever. 



BIOPLAST Oil PROTOPLAST. 13 



CHAPTEE III. 

BIOPLAST OR PROTOPLAST. 

48. The bioplast is said to be like a microscopic 
speck of jelly and to be composed of carbon, hydrogen, 
oxygen, nitrogen, sulphur and phosphorus. But no 
analysis of living bioplastic matter has or can be made. 
The living bioplast of the moneron is continually under- 
going change — taking in new matter, decomposing it, 
adding such portions to itself as are necessary for 
development, and expelling the remainder — in fact, it 
is perpetually changing, yet always preserving its 
identity. The monera exist at the bottom of the 
ocean in enormous numbers, and are supposed to be 
the simplest and perhaps the most numerous of all liv- 
ing creatures. Bioplasts are visible under a powerful 
microscope. It is thought that there must be an 
infinite number of different kinds of bioplasts in the 
innumerable different plants and animals. 

49. Corporeal means having a material, organic body, 
and is opposed to spiritual, as the term bodily is opposed 
to mental. The term corporeal is often used for ani- 
mated substance in an extended sense. The corporeal or 
physical body is composed of brain, heart, lungs, 
muscles, bones, ligaments, etc. So the incorporeal 
organism in man is composed of different parts or 
essential divisions of that immaterial substance, called 
the u inner man," Eph. iii. 16, and a " spirit-body " in 



14 SUBSTANTIAL CHRISTIAN PHILOSOPHY, 

I Oor. xv. 44, all going to make up the one incorporeal 
counterpart of the material organism, life, mind, soul, 
and spirit — as well as the attributes of each — make up 
the one immaterial or incorporeal organic entity we call 
personality. 

50. It is doubtless through the incorporeal organic 
being, which is clothed with a material body of flesh 
and blood, that inherited characters and qualities are 
entirely transmitted from parents to offspring. It is a 
fact that the human offspring as well as the offspring of 
all species of animals, high and low, partake equally of 
the peculiar characteristics of both father and mother, 
while more than one thousand times as much of the 
physical or material organism of the child is derived 
from the mother as from the father. Though the 
incorporeal life-germ, in which inheres personality, 
constitutes and makes up specific identity, comes equally 
from both parents. In the case of man the material 
or corporeal body is that through which the immaterial 
or incorporeal manifests its functions or activities. 
Hence the incorporeal — spirit entity — within is the 
former, builder, repairer, or modifier of the corporeal ; 
this spirit entity is the anatomical architect of the body, 
and the life-force is the builder, and within given 
limits, the modifier of the organism. For it is a fact 
that the more depraved and abandoned to vice and 
crime a person becomes, the more does beauty of 
features, symmetry of form, and geniality of expression 
pass away. The corporeal images forth the alarming 
vicious change that has taken place in the soul, which 
has, by a continued process, conformed through the 
life-force the material body to the depraved moral state 
of the resident within. As the mother's prevailing 



KtfTITY. 15 

state of mind indelibly affects the unborn child, so does 
the state of the soul often modify the appearance of the 
house in which it lives. In many cases, a long con- 
tinued course of vice and crime has so changed the 
human visage that it actually reminds us of some one or 
other of the lower brutes. Such is the influence of the 
incorporeal on the corporeal. 

ENTITY. 

51. The term entity is from the Latin word ens, 
entis, being, and is here used to express something 
existing, a real being, something real in contradistinc- 
tion to nothing. There are entities, as light, heat 
sound, wood, iron, etc.; and there are nonentities, as 
darkness, the opposite of light ; cold, the opposite of 
heat ; silence, the opposite of sound ; also space and 
motion. 

52. Heat, light, magnetism, electricity, life, mind, 
soul, and spirit are real objective entities, substantial 
things, however much our senses may dispose us to 
doubt the fact. 

53. Every natural force or phenomenon-producing 
cause, by which our consciousness is affected through 
our senses or our reason addressed, is and must in the 
nature of things be a substantial entity. 

Entities are classified in three divisions on the ascend- 
ing scale. 

54. Matter : This class includes everything which 
occupies space, or which is ponderable, or which can be 
discovered by any test of physical or chemical science. 
Its characteristic or specific property by which it is dis- 
tinguished from immaterial substance is impenetrability. 
Examples of material entities : Platinum, diamond, 



16 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

gold, silver, copper, iron, rock, wood, water, flesh, air, 
gas and odor. 

55. Substance : This class comprises everything of 
which the mind can form a positive concept, or by 
which the senses of men or animals can be addressed or 
affected and is substantial in its nature. The term sub- 
stance thus necessarily includes the forces of nature, 
such as sound, heat, gravitation, electricity, magnetism, 
light, cohesion, chemism, etc., which, although not 
matter in any sense, are nevertheless real substantial 
entities. 

56. Spirit : This class embraces those entities that 
possess vitality, instinct, mind, intellect, soul, spirit, 
etc., the most refined and exalted substantial entity in 
the universe being the Spirit-essence of the Infinite 
Intelligence, from which all things, directly or in- 
directly, have proceeded and must still proceed. 
Though He is an entitative " Spirit," he does not exist 
essentially in the gross state of matter, but in the spirit- 
state of substance, and consequently must have an in- 
conceivably glorious organic form, adapted to and 
worthy of the Infinite Personal Creator. 

57. As an entity, the soul of man must be composed 
of some grade of substance, however refined, and must 
have shape, size, intelligence and personality, and all 
that is implied in personality. Could the immaterial, 
substantial, and immortal soul of man be freed from its 
present surroundings with the visible, ponderable, 
changing, and material world, and take a flight on the 
wings of pure vitality and mentality through the 
invisible, imponderable, unchanging spirit-world, what 
scenes would lie before it ! It could spend untold 
ages in viewing new scenes of beauty and grandeur* 



ENTITY. I? 

Scenes forbidden to mortal eyes would then hold them 
in admiring and enraptured gaze. Sounds and music 
unheard by mortal ears would charm the soul, and 
sciences incomprehensible by mortal minds here would 
be the themes of study, investigation and conversation, 
ever increasing the spirit's knowledge and intensifying 
its aspirations to approach nearer and nearer in intelli- 
gent holy personality to the image of God himself. In 
contemplating these things one can almost wish to 
leave the earth and take a view of the substantial, 
invisible and celestial parts of creation with its inhabi- 
tants. When we view death from this scriptural scien- 
tific standpoint, in a direct line with the Son of God 
expiring on the cross, we appreciate the force of the 
inspired language : " Oh death ! where is thy sting ? 
Oh grave ! where is thy victory ?" 

58. May the time speedily come when mankind 
may become convinced that the invisible is the real of 
existence, and that the material world is only the 
smaller and less important part of creation — the mere 
outer court of the holy place in which the divine glory 
is manifested. Beyond the material lies the immaterial, 
the imponderable, and the immortal realm — those 
invisible things of God — those things which are eternal, 
Kom. i. 20 j John xiv. 2 ; Heb. ix. 23; xi. 3; Col. i. 15. 



18 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 



CHAPTER IV. 



IMMATERIAL. 



59. The late Dr. Chalmers relates an anecdote of a 
Highland minister, who preached three sermons to 
prove the immateriality of the human soul; and for 
this, he was cited before the presbytery on the charge 
of having tried to prove that it was immaterial whether 
we had souls or not. These plain, sincere people thought 
that if the soul was immaterial it was nothing! How 
many so-called educated people live and act as if they 
really believe such to be the case. Those poor people 
were jealous not only for Jehovah 's honor but for the 
dignity and destiny of their own natures made in the 
divine image. 

60. The essential attributes of matter have been 
considered as gravity, inertia and impenetrability. 
Weight is simply the measure of the pull of gravity ; 
inertia means matter destitute of self-motion^ dead ; 
impenetrability means that two masses of matter 
cannot occupy the same place at one and the same 
time. Indestructibility may be regarded as an 
essential attribute of matter, for all agree that it will 
never cease to be, however often it may change its 
form. The same may be said of all the immaterial 
substances. 

61. Impenetrability does not apply alike to material 
and immaterial substances, as the following examples 



IMMATERIAL 19 

will show. Weigh a cannon-ball very carefully, then 
heat it to a white heat and weigh it again. It is found 
to have gained nothing by the large amount of heat 
which it contains ; but why ? Because heat is an 
immaterial substance and not subject to the laws and 
conditions of matter. Gravity has no power over it, 
therefore it has no weight; it is not inert, for it is 
always active, seeking an equilibrium : and it penetrates 
all known material things. Now weigh a man. He 
weighs exactly one hundred and seventy-five pounds. 
Kill him with a spark of electricity and weigh him 
again. Lo ! he weighs just one hundred and seventy- 
five pounds as before ; but why ? Because the soul is 
immaterial, therefore independent of gra vital force, and 
consequently without weight. Anything material 
possesses gravity, inertia and impenetrability ; but heai, 
magnetism, soul and spirit possess none of these ana 
therefore cannot be matter. Heat pervades the cannon- 
ball, magnetism the loadstone, brute spirit the material 
organism, and the human soul the body ; these imma- 
terial substances are not subject to the conditions of 
matter. There is a secondary sense in which heat, 
magnetism and gravity are self-acting; but this is truly 
so with respect to the spirit of the brute, the soul of 
man, and the Divine Spirit; they are not only self- 
moving and self-acting, but have power to move other 
bodies external to themselves. 

62. " Everything that exists and sustains attributes, 
must be a substance ; and on this ground it is claimed 
that the spirit of the brute, the soul of man, and even 
the Infinite Creative Spirit, is an immaterial substance, 
each sustaining its appropriate attributes" (Prize Essay 
by Dr. Crawford in Microcosm). 



20 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

63. Heat is an immaterial substantial force, and 
occupies the same space as the cannon-ball at one and 
the same time. Sound is an immaterial substantial 
force, and - occupies the same space as the iron 
bar through which it passes, at one and the same 
time. The soul of man is immaterial and substantia], 
and yet pervades the body in which it resides at one and 
the same time. These examples are sufficient to show 
the wide difference and the distinction between the 
material and the immaterial substances. I will simply 
add that material substances are no obstacle to the move- 
ments of immaterial substances. Hence magnetism 
will act as freely through glass on its responsive object 
as if it were not there. Sound moves through still air 
at the rate of one thousand one hundred and twenty 
feet per second, but through solid steel wire at the rate 
of fifteen thousand four hundred and seventy feet per 
second ! In both cases the substantial agents are invisi- 
ble to human sight. 

64. Hence the soul leaves the body at death unob- 
served by human eye ; and thus the Saviour could unob- 
served enter and leave a securely closed room, John xx. 
19, 26. Our material organs of vision are adapted only 
to a material world, and only to a very limited part of 
it. There is a vast world beyond our unaided vision, 
requiring only the telescope to reveal it ; and there is 
another of indescribably numerous, varied and beauti- 
ful animated beings around us, but we need a micro- 
scope to reveal them. Here, with our material visual 
organs we see only in part, a very small part at best, 
and that very imperfectly. 

65. Material substances are not absolutely impene- 
trable, as taught in the current theories of natural 



IMMATERIAL, 21 

philosophy. Gold is really as porous as sponge. Under 
sufficient pressure water may be forced through a body 
or plate of gold. Substantial force elements of nature 
do not penetrate matter by virtue of its porosity. Some 
of the forces of nature pass through platinum and glass 
more freely than they would through a sponge or sieve, 
and yet platinum and glass are considered impervious to, 
and impenetrable by, matter. 



22 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 



CHAPTER V. 

MATTER. 

66. The three essential attributes or properties of 
matter are inertia, impenetrability and indestructibility. 
Inertia expresses utter helplessness of matter ; it can do 
nothing ; it has no intelligence and no activity. It is 
dead ; and therefore neither life, nor intelligence, nor 
active force can emanate from it. Hence physical 
evolution must be set down as an impossibility. 

67. "Just, then, as we find a graduated ascending scale 
in the material world, from osmium, the heaviest of all 
metals, through acetyline, the lightest of all liquids, 
through vapor and through hydrogen, the lightest of 
all gases, and, finally, through odor, the most highly 
attenuated condition of all material substances — which 
in many instances we can only know of its existence by 
the application of our higher faculties of reason, as 
when the hound scents the trail of the fox two hours 
after he has passed — so we have a graduated ascending 
scale in immaterial substances, commencing where the 
material left off, and ascending from cohesive force sub- 
stance through the force of chemism, adhesion, heat, 
light, sound, electricity, magnetism, life, mind, soul 
and spirit" (Dr. Mott.) 

MOTION. 

68, What is motion ? Motion is a nonentity — a 



MOTION. 23 

phenomena of force— a mere name given to our idea of 
nonentity. Motion, like space, is absolutely nothing. 
The change of an object from one point in space to 
another point is properly called motion, or position in 
space changing. Therefore, motion, which only comes 
into existence on the application of force and ceases to 
be, on the withdrawal of that force, must bean absolute 
nonentity, as much so as a shadow. 

69. Motion, thus being demonstrated to be an absolute 
nonentity, can produce no sensible or other objective 
effect, though subjectively it may make a mental im- 
pression, just as a shadow or sudden darkness may pro- 
duce alarm, or as silence, suddenly changed from 
continuous noise, may awaken one from a sound sleep. 
Hence, as motion, by itself, is nothing, and can effect 
nothing, we see the folly of the materialist in calling 
any form of natural force, such as sound, light, or heat, 
" a mode of motion." 

70. We cannot too of ten impress the reader with the 
conclusive fact that motion, being intrinsically noth- 
ing — having no existence before the body commenced 
moving, and ceasing to exist whenever the body comes 
to rest — can neither be force nor energy, but must in 
every case be the result of the energetic application of 
force. Hence it follows that no mechanical effect can 
be produced by a shadow. Take, for instance, the 
motion of a, cannon-ball, as a mere phenomenon, has 
nothing at all to do with the destructive effects of the 
ball when it strikes a material body, but it is the stored- 
up mechanical and substantial force communicated to 
the ball by the exploding powder, which, in combina- 
tion with the iron mass, produces all the destructive 
effect observed. 



24 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

71. Does the reader ask the question : Could the 
cannon-ball do its work of destruction, by means of the 
stored-up substantial force within it, except it were in 
motion ? We answer no ; just as a falling tree, when 
the sun is shining, is necessarily accompanied by its 
nonentitative shadow. But who would be so weak as 
to infer that it was the accompanying shadow of the 
tree which crushed in the building upon which it fell ? 
The motion of the tree, like its shadow, was an inci- 
dental phenomenon accompanying the substantial mass, 
moving by means of its stored-up substantial force of 
gravity, and producing no more effect in the accomplish- 
ment of the mechanical result witnessed in the crushing 
of the building than does the other phenomenon — 
shadow — which was the incidental effect of the sub- 
stantial light-force acting on the tree. This is the 
direct opposite of the " mode-of-motion " theories as 
taught by materialists. 

72. The great Prof. Tyndall in the late edition of his 
standard treatise on "Heat as a Mode Motion," at page 
49, Ed. of 1883, says: "Heat is motion and nothing else." 
Here the distinguished scientist asserts that heat — one 
form of the great force-element of nature — is nothing — 
absolutely nothing — though furnishing millions of horse- 
power to the manufacturing and commercial world. 
Heat is a real, substantial force, the great antagonist of 
cohesion — an entity, while motion in and of itself is a 
nonentity. What absurdities even learned men will 
rush into in their eagerness to banish from the mind the 
idea of a living, personal God ! We are happy to say 
that Prof. Tait of the Edinburgh University, Dr. 
Pearce, Professor in Cambridge University, and the 
valiant Dr. Audsley, in the mother country, and the far- 



MOTION. 25 

famed Boston lecturer, Joseph Cook, have indorsed the 
substantial philosophy ; and many others of less 
notoriety have joined its ranks. 

73. As an absolute proof that the motion of a cannon- 
ball in and of itself has nothing to do with the crush- 
ing mechanical effect produced when this mass strikes 
a material object, we have only to refer to the simple 
but manifest fact that a toy rubber balloon of the same 
form and size of the cannon-ball may have precisely the 
same motion, and yet, should it strike one of our learned 
scientists full in the face, it would scarcely break his 
spectacles. Yet the motion is precisely the same in 
both cases. Surely if it be the motion of the mass which 
produces the mechanical effect in the case of the 
cannon-ball, the result would be the same with the toy 
balloon, since the motion by itself, in both instances, is 
the same. But you say the masses are not the same. 
Very true. The mass of the cannon-ball is far greater 
than that of the toy balloon, and, therefore, requires 
more of the substantial mechanical force from the 
powder to be stored up in it in order to keep up the 
same velocity of motion as in the case of the toy 
balloon ; and consequently the mechanical effect pro- 
duced in the two cases are exactly proportioned to this 
quantity of mass and the amount of stored-up sub- 
stantial force they will contain and carry. A ball of 
cork, when fired from a cannon, will start with precisely 
the same velocity of motion as will a ball of iron of the 
same size ; but the cork ball will stop within a few 
rods, while the iron ball will continue on for miles, 
simply because the iron ball permitted the exploding 
powder to store-up more of its substantial force among 
its material particles than among the particles of the 



26 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

cork. The motion in both cases is an incidental phe- 
nomenon, their distance of travel and their mechanical 
effects when striking depending entirely upon the re- 
spective amounts of stored-up force they are capable of 
carrying, and which alone constitutes what we call 
momentum. As the motion in the two masses may be 
exactly equal, while the mechanical effects on striking 
an object are vastly different, it becomes a scientific 
demonstration of the truth that motion by itself of any 
mass has nothing whatever to do with the effect it pro- 
duces in striking, simply because motion is nothing but 
" position in space changing." 

74. The motion of a body, whether a particle or a 
planet, being the nonentitative effect of applied force, 
has no existence before the body begins to move, and 
such motion ceases to exist as soon as the body comes to 
rest, just as a shadow — the nonentitative effect or 
negation of light — has no existence before the light- 
force is applied, and absolutely ceases to exist the 
moment the light-force is withdrawn. Hence shadow, 
as the effect of force, like motion, is absolute nothing- 
ness — any effect it seems to produce, such as scaring a 
horse, being really caused by the varying degrees and 
direction of the light-force applied. 

75. Prof. Haeckel of the Jena University, the great 
German scientist and logical giant, and general-in- 
chief of the materialistic host, planted himself firmly 
on the " mode-of-motion theories " (as taught in all 
the colleges and universities in Christendom, and 
indorsed by all the theological schools), and logically 
proved his right to claim on such received basis that 
life and mind are nothing but the motions of our brain 
and nerve molecules (particles), and that when these 



MOTION. 27 

motions cease, life and mind cease to be, and " death 
ends all." This logical declaration, based on false so- 
called scientific premises, was sown broadcast over the 
world, and translated into every civilized language. 
Atheists and materialists of less talent than their 
atheistic chief, jeered at the clergy, laughed at the 
church, and congratulated themselves upon Haeckel ? s 
scientific demonstration that they were without souls, 
and no more responsible to a God than were the 
monkeys, reptiles and crustaceans from which they 
claim to have been evolved. If there be a shred of true 
science or philosophy in the mode-of-motion theories 
of heat, light and sound, as taught in all the colleges, 
and as set forth in all the text-books, Haeckel is un- 
doubtedly logically right, and his position remains 
absolutely invulnerable ; for he proves it by the most 
irresistible logic, based on these "motion theories "of 
force as taught in every religious college in Christendom. 
No wonder the clergy of both hemispheres were com- 
pelled to close their teeth, and, with amazed despera- 
tion, bear the odious sneers of the German atheist in 
silence. The thinking clergy the world over were 
dumb in the presence of these defiant exultations of 
atheism. But now let us reverently thank God that 
Nature properly understood is in perfect harmony with 
Revelation, and that we are beginning to profoundly 
respect Plato the heathen, to repose entire confidence 
in Paul the inspired Apostle, and to accept Jesus 
Christ as the Divine Teacher sent by God the Father, 
and to joyfully indorse the fact that he spake as never 
man spake. 

76. Even Haeckel, with all his acuteness, seems to 
have forgotten, in his haste to banish the Creator from 



28 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

the universe he had made, that even the motion of the 
brain and nerve particles must be originated by some 
force as a cause. It is an axiomatic principle in all 
reasoning, that every effect must have an adequate 
cause. 



PHENOMENON. 29 



CHAPTER VI. 

PHENOMENON". 

77. This word is often very improperly used, and it 
is exceedingly desirable that we should have a clear 
idea of what we wish to express. Let us try to fully 
master the precise meaning of this word so much used. 

What then is a Phenomenon ? It is neither a 
material nor an immaterial substance, nor even is it the 
impression upon our consciousness which we call sen- 
sation ; but it is the appearance or manifestation of an 
object to our sensuous observation, which, in the strict 
sense, may be called a phenomenon ; it is no more an 
objective entity than the shadow of a flying bird or the 
motion of a passing cloud. 

78. To aid us in gaining a definite idea of this im- 
portant word, let us take the following illustration : 
For example, we say that we see a tree in the distance. 
But this is not scientifically correct. We no more see 
the material tree itself than we smell the distant 
flower-garden or hear the distant church-bell, though 
in an accommodated sense they are accepted as true. 
The fact is, we merely see the image of the distant tree 
photographed upon the retinal membrane of the eye by 
the reflection of substantial light-rays from the material 
tree to our eyes. In order to see the tree itself, it 
would have to be in the eye itself, and thus occupy the 
place of the reflected image. But even then such a 



30 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

material object, however small, instead of serving the 
purpose of an image, would mar the retina and impair 
the vision. Where, then, comes in the natural phe- 
nomena of vision in the case of the tree? 

79. Let us see again by the law of exclusion what it 
must be from what it cannot be. The phenomenon 
cannot be the tree itself, since that tree can produce no 
effect upon the mind at its distance without the inter- 
vention of the force of light. It is not the light which 
is the phenomenon, for that is the immaterial, sub- 
stantial medium through which the phenomenon is 
produced and recognized by the mind. It is not the 
image made upon the eye, nor is it the sensuous concep- 
tion formed concerning it by the mind. These, though 
all intimately related together, are not the phenomenon 
itself. Thus we reach the only possible definition of 
the term, and that is, as already intimated, the ap- 
pearance or manifestation of the distant object, pro- 
duced first by the material tree,second by the force of sub- 
stantial light, third by the image thus produced on the 
retina, and fourth by the special notice taken of the 
image by the mind, thus completing the appearance or 
manifestation, which we recognize as the natural 
phenomenon. 

80. Thus the manifestation of the distant flower- 
garden, as its fragrant force radiates and comes in con- 
tact with our organ of sense, and producing a sense- 
impression upon the nasal membrane, and thus arresting 
the special attention of the mind, is the phenomenon. 

COHESION. 

81. Cohesion is not a property of matter. It is that in- 
visible, intangible, substantial, and immaterial force in 



COHESION. 31 

nature by which particles of one and the same body or ho- 
mogeneous particles in general are held together, as in the 
case of the diamond, gold, platinum, flint, rock, wood, 
and indeed all material bodies. Cohesion comes under 
the universal law of immaterial substances, that inten- 
sity increases with the concentration of this immaterial 
substance into a smaller volume or bulk as material 
bodies increase in density by compression into a smaller 
space. 

82. Though cohesion is an immaterial substance, and 
beyond recognition by any of our senses, it is as real an 
objective substance to our higher reason as the material 
particles of matter under its control are real to our 
normal senses. 

83. Cohesiou is both superior to and independent of 
matter, yet it furnishes the cohesive force a medium of 
manifestation, as the magnet furnishes magnetism a 
medium of manifestation. It is true that it only acts 
at insensible distances, and the closest proximity of the 
particles is required in order to admit of its exercise. 
In a limited degree cohesion possesses and governs 
matter by holding its particles in a normal relation with 
each other, in a more or less porous condition. 

84. Cohesive force permeates matter independent of 
porosity, and like all immaterial forces it is independent 
of material conditions — without weight, and occupies 
the same place as matter at one and the same time. 
Some of the forces of nature pass through platinum and 
glass more freely than they would through a sponge or 
sieve; and yet these substances are considered impervious 
to and impenetrable by matter. 

85. Cohesion can construct, arrange and maintain 
the particles of two bodies of precisely the same quantity 



32 SUBSTANTIAL CHBISTIAN PHILOSOPHY. 

of matter in such relationship that gravity or any other 
form of force would act more eifectively on one arrange- 
ment of particles than on the other. In proof of this 
being the fact, we ask : Why is it that electricity, for 
example, will not travel through platinum, having 
vastly greater density, more readily than through silver? 
Plainly because the controlling force of cohesion has ar- 
ranged the particles of the silver more in harmony with 
the force of electricity than in the case of platinum. 

86. Cohesive force, as the direct or immediate cause 
of all the observed properties of matter, with their 
hitherto incomprehensible nature and character, well 
justifies designating cohesion as the ruling natural force 
in the physical universe, and that force, by way of 
eminence, upon which and in co-operation with which 
the peculiar operations of all the other physical forces 
depend. 

87. Heat is the great antagonist of cohesion ; it over- 
powers cohesion sufficiently to expand the body only, 
however, to the extent of the heat applied. It is only 
overpowered, not destroyed ; being an immaterial, 
substantial entity, a real objective thing, it is inde- 
structible. 

88. The term "cohesive force " is not broad enough 
to include the construction of bodies, the arranging of 
their particles, the rearranging of them into a more 
contracted or expanded form, etc. Constructive force 
would be a more generally appropriate term, making it 
to include cohesion, adhesion, rearrangement of bodies, 
chemism, etc. 

89. Cohesion has mainly to do with particles of mat- 
ter, and as no one has yet measured the length, breadth, 
and thickness of an atom, we may as well (for illustra- 



CBEM1SM. 33 

tion) say that the number of them in a grain of sand is 
one thousand. To hold this thousand atoms together 
in one hard, compact grain was part of the work 
assigned to that peculiar form of force we call cohesion. 
And here it reigns just as completely as in a boulder or 
in a mountain range. It is stronger than gravitation or 
atmospheric pressure, and therefore depends on neither 
to do its work, but is a power of itself, substantial, 
immaterial and peculiar. 

CHEMISM. 

90. When a chemical compound is produced, this 
general constructive (cohesive) force acts as chemism, 
and when the chemical union between the combining 
parts is dissolved by heat, electricity, etc., such con- 
structive force is returned to the force-element (or gen- 
eral reservoir), to be regenerated as chemism when the 
separated substances are again united, either with each 
other or with some other substance in chemically com- 
bining proportions. For example, sea-salt — chloride of 
sodium — is the product of a union between one com- 
bining part each of chlorine and sodium ; and this con- 
structive force that causes the union between these 
chemical elements, it is proposed., for the sake of con- 
venience and precision, to call chemism. This union 
between the sodium and the chlorine is dissolved by 
adding a solution of common salt to a solution of 
nitrate of silver. The chlorine will immediately 
forsake the sodium and unite with the silver in solution, 
and form chloride of silver. This cohesive force 
(hitherto called chemical affinity) that compels the 
union between the two elements in combining pro- 
portions we now term chemism. 



34 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 



CHAPTER VII. 

ELECTKICITY. 

91. The text-books are a babel of confusion with 
respect to electricity, light, sound and gravity, and 
must be extensively and very materially revised. I need 
only confirm this statement by the declaration of 
Edison, the greatest practical electrician now living. 
He says : "They (the text-books) are most misleading. 
I get mad with myself when I think how I have be- 
lieved what was so learnedly set out in them. There 
are more frauds in science than anywhere else. Take a 
whole pile of them that I could name and you will find 
uncertainty if not imposition in half of what they 
state as scientific truth" (New York Herald of Decem- 
ber 31, 1879). I believe this statement is literally 
true. 

92. The question is, What is electricity ? The Sub- 
stantial Philosophy replies : Electricity is a real, sub- 
stantial, though invisible and immaterial, imponderable 
force of nature, an objective entity, independent of all 
matter, and absolutely dependent only upon its Infinite 
Creator and Source. Being immaterial, it is destitute 
of properties that belong to all matter, as weight, 
inertia, etc. It pervades all matter, though inde- 
pendent of it. Its speed is very great, being estimated 
at more than two hundred and eighty-eight thousand 



ELECTRICITY 35 

miles in a second of time by the copper-wire route. 
Its power is almost omnipotent. So terrific are its 
effects that human nature shudders at the sight of 
them — burning buildings on laud and ships on sea, 
shattering to splinters the giant oak of a thousand 
storms, and instantaneously extinguishing the life of 
man and beast. 

93 # Electricity is developed from what is perhaps 
inappropriately termed static electricity by friction or 
contact of different bodies. It is exceedingly doubtful 
whether the electric or any other force is ever static, or 
at rest. Under the necessary conditions it is also 
developed from other forces, such as cohesion, adhesion, 
chemism, heat and light. It permeates all matter, and 
appears to be an indispensable supporter of the vital 
force, momentarily inbreathed as electrized oxygen; 
it is the only direct aider of the life-force known to us. 
The presence of electricity is only known by its effects. 
Like the atmosphere it pervades it is invisible, and like 
the mind it is only known by its manifestations. 

94. It is claimed that the positive and negative poles 
of electricity are only apparent, not real. The terms 
simply mean that the positive has a larger quantity of 
electricity than the negative pole ; that is, the positive 
is plus and the negative is minus; its equilibrium is 
disturbed to a greater or less extent in favor of the one 
as compared with the other. Its perfect equilibrium is 
termed zero, and is then termed static, at rest. Elec- 
trical force, like substantial heat and the substantial 
force of gravitation, is a simple form or manifestation 
of the force element of nature. 

95. Electricity may be converted or transformed into 
heat, light and sound. The possibility of such conver- 



36 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

sion or transformation is based upon the nature and 
mutual relation, and consequent convertibility of 
physical forces. 

96. Silver allows electricity to pass with greater ease 
and speed than any known metal, hence is called the 
best conductor. This is attributed to its particles being 
so arranged by cohesive force as to constitute silver the 
royal highway of electric force. The metallic wire 
cannot aid the electric current in its transit ; it is per- 
fectly inert ; and all that the term conductor means, is, 
the nature and arrangement of the material particles 
are such that the passageway is more or less smooth for 
the electric current. 

97. Electricity is generated by the dynamo cylinder 
of magnets. The rotary speed of the cylinder must be 
sufficiently great to cause the magnetic poles to pass 
swiftly enough by each other in opposition to their 
attraction to rupture their magnetic force and thus 
transform it into electricity. That is to say, electric 
force is but magnetic force ruptured and disintegrated 
by dynamically and abruptly forcing the magnets away 
from their magnetic or sympathetic relation to each 
other; while magnetism produced by electric currents 
in the iron or steel is but the reconversion of the elec- 
tric into the magnetic form of force. 

98. These magnets do not touch each other in their 
swift revolutions, and therefore do not disintegrate their 
substance or wear themselves out by friction, even 
against the air, as the dynamo would generate just as 
much electricity if run in a perfect vacuum as in the 
open air. 

99. Then this substantial current of electricity, when 
thus evolved, if passed through the carbon candles of 



ELBCTR1CITT. 37 

the arc-light, will produce its illumination by consum- 
ing those candles, which almost entirely disappear, 
leaving only a slight residuum, just as in the case of 
the tallow dip. 

100. But if we pass the electric current through one 
of Edison's incandescent loops in vacuo, we have intense 
light-force as well as heat-force evolved, and that, too, 
without the consumption of any material substance 
whatever in the liberation of these manifestations of 
energy from the force-element of nature. 

101. As a waterfall will give the necessary rotary 
speed to the dynamo machine as well as a steam engine, 
we are enabled to see how the substantial force of 
gravity may, by conversion and transformation, evolve 
and liberate from the force-element the substantial 
forces of heat, light, electricity; and then by passing 
the current in transit around a bar of soft iron we see 
how gravital force may re-convert electric force into 
magnetic force, and so on, all without the slightest 
consumption or disintegration of material substance of 
any kind. 

102. Electricity is but one form or manifestation of 
the universal fountain of natural energy, of which heat, 
light, magnetism, sound, gravitation and cohesion are 
others. Hence the air, the earth, and the ocean are 
full of this substantial force-fountain or force-element 
of nature in its quiescent condition. 

103. What the silver or copper wire is to the electric 
force, so the human nerves are to the life-force and 
mind-force — the mediums of transit for these invisible, 
intangible, immaterial, but substantial and independent 
forces. 



38 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

104. In every solar ray there is a combination of light, 
heat and electricity — three distinct elements: and 
these elements are resolvable one into the other ; and 
they act conjointly or separately as conditions demand 
or circumstances require. Tn proof of this try the fol- 
lowing simple experiment : 

Take a sun-glass — a double convex lens of three inches 
diameter — and so hold it as to pass the rays of the sun 
through it and converge them into a focal point,and place 
a piece of charcoal in the focus, when it will be ignited at 
once. If you then take a small silver wire, whether five 
or five hundred feet long it matters not, so that both 
extremities are before you, with a ball on the near or 
handle end and the other end pointed ; then lay the 
wire near the ball in the burning focus, and sparks of 
electricity will pass off from the pointed end. Here, 
then, you have light, heat and electricity all under the 
eye at the same time ; one converted into the other, and 
all proceeding from the sun. Here the light is con- 
verted into heat, the heat into electricity proper, as is 
evident from its action through the wire, and here again 
we have light in the emitted sparks. 



ANIMAL ELECTRICITY. 3D 



CHAPTER VIII. 

ANIMAL ELECTRICITY. 

105. Though the subject of animal electricity is com- 
paratively new, the minds of many acute observers are 
now turned to it, and rapid advancement in the knowl- 
edge of it is being made. 

That animal electricity, or electrical currents excited 
by the organic processes in animal bodies, performs 
a very important part in the phenomena of life, we 
cannot doubt. 

106. We know that the muscles and nerves, includ- 
ing the brain and the spinal cord, are endowed during 
life with the power to produce currents of electricity ; 
that the quantity of electricity is greater in the evening 
than at other periods of the day ; that every minute 
particle of the nerves and muscles acts according to the 
same electric law as the whole nerve or muscle ; that 
the electric currents which the nerves and muscles pro- 
duce, in circuits of which they form part, must be con- 
sidered only as derived portions of much more intense 
currents circulating in the interior of the nerves and 
muscles around their smallest particles ; that the power 
to produce currents of electricity remains for a longer 
or shorter period after death, or in dissected nerves and 
muscles after separation from the body, as long as the 
excitability of tfie nervous and muscular fiber continues; 



40 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

and this fact remains whether these fibers die gradually, 
or whether they are suddenly deprived of their vital 
properties ; that the electric current in muscles when in 
the act of contraction, and in nerves when conveying 
motion or sensation, undergo a series of single and 
sudden variations of the intensity of the current, fol- 
lowing each other in rapid succession ; and that if any 
part of a nerve is submitted to the action of a permanent 
current of electricity, the nerve in its whole extent 
suddenly undergoes a material change in its internal 
constitution, which disappears on breaking the circuit, 
as suddenly as it came on (Dr. Huff). These facts are 
the result of experiments carefully conducted. 

107. Whether electricity undergoes any change and 
acquires new properties when introduced into the living 
organism, and pervaded by and intermingled with the 
vital and life-forces, is not certainly known ; but the 
probability is that some mysterious change or modifica- 
tion of it does take place in the body. Or why can some 
persons, who possess a large surplus of electricity, cure 
by hand friction all diseases caused by a deficient or 
irregular action of the nerve force? This remarkable 
power of imparting animal electricity by hand friction 
enabled Mottero of Paris to restore the equilibrium of 
disordered nervous force ; to restore completely paral- 
yzed limbs to normal action ; to relax contracted 
muscles ; to impel the blood in its proper direction ; 
and to impart the strength that results from a sufficient 
supply of nervous energy (Dr. Huff). 

108. Though electricity is distinct from the vital 
force, it is a very necessary and effective force, and im- 
parts vigor to vitality, and has a direct and all-pervad- 
ing influence on the functions of life. 



ANIMAL ELECTRICITY. 41 

109. Electricity is much more powerful and subtle 
than the atmosphere. While the latter may be regarded 
as the food of the lungs, the former may be the food of 
the vital principle, 

110. The experiments of Matteuci clearly demonstrate 
the power of electricity over the nervous system, of 
which the brain is the center : it is as much the natural 
element of the cerebro-spinal system (which includes 
the brain and spinal cord with the nerves given oif from 
them) as air is that of the lungs, or fluid and solid food 
is that of the stomach. Every muscle, gland or tissue 
in the system, from the finest muscular fiber to those 
powerful levers which move the larger bones, is stimu- 
lated into action by the nerves of the brain or spinal 
cord, which are the connecting links of animal and 
mental being. Electricity can even stimulate the 
nerves into action, when vitality, so far as we can 
judge, has completely fled. 

111. As all the organic functions are performed 
partially through the aid of electricity, this subtle and 
powerful agent exciting the nerves, and through them 
the entire muscular system, becomes when properly 
used a powerful remedial agent, especially with respect 
to the muscular power of the chest, the functions of 
the heart, stomach, liver, kidneys, etc. There is no 
other' agent known, save electricity, by which energy 
can be directly imparted to the vital force. 

112. Electricity pervades all matter, organic and in- 
organic. A portion of the functions of organic life are 
voluntary, but those on which its existence chiefly 
depends are involuntary j hence the greater portion of 
electric force is expended on these parts of the system 
which are not immediately influenced by the will ; that 



42 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

is, on those of the brain and nervous system which ex- 
cite involuntary muscular action. 

113. Study, grief, care, anxiety and the more violent 
mental emotions exhaust the nervous force, by exhaust- 
ing the vital force and disturbing the equilibrium of the 
electric force, and thus induce derangements in the 
direct functions of life. Hence the mourner at the 
grave of his friend, the despairing lover at the loss of 
his idol, suffer alike from the loss of appetite, indi- 
gestion, and their sad results (Huff). 

114. The influence of electricity over the nervous 
system is very great, bodily and mentally, and is 
especially recognized when the earth for a long season 
has not been watered by the refreshing shower, and 
when the sun, almost tropical in its influences, has de- 
prived our planet of its electric force. It not only 
affects the nervous system, but the functions of the 
spirit, as manifested in mind, which is wholly distinct 
from the grosser elements of mere life-force. The 
nerves, spinal cord, and the brain (the center of the 
nervous system) are the special instruments of the 
spirit by which it carries on its intercourse with the 
material world without. 

115. In the contemplation of mind, one of the great 
attributes of spirit, we stand on the outermost boundary 
line of human reason. The soul can act independently 
of all the material organic senses, and the physical 
forces, and it goes forth in its spiritual dignity claiming 
recognition only by the higher Personal Reason, on 
whose infinite bosom is found its native and only happy 
home. "In the world ye have tribulation," " but in 
me ye may have peace," John xvi. 33. The soul, 
though distinct from, and independent of matter^ still 



ANIMAL ELECTRICITY. 43 - 

requires the highest type of organized matter for its 
normal manifestations, hence we are forced to the con- 
clusion that the electric force if not essential as a con- 
nector has very much to do with it. That there 
certainly is an intimate relation between electricity and 
the life force of the human organism, the following 
facts will show : 

116. When we reflect that the brain is the organ 
through which the mental functions of the soul are 
manifested, that electricity is one if not the principal 
bond of union between the intellect which produces 
and the brain which manifests, it is easy to conceive 
how mental labor excessively performed exhausts the 
system, and deranges its organic action and equili- 
brium. 

All excessive excitement of mind, whether as thought 
or emotion, may, and often does, become the predispos- 
ing cause of serious diseases that manifest themselves 
in exhausted states of the electrical forces. 

117. The human body in some conditions is very 
sensitive to electric changes in the atmosphere. It is 
well known that " Long continued drought and heat 
deprive it of its electrical properties. But if the atmos- 
phere be dry only for a comparatively short time with a 
clear sky, the electric force abounds, and it strengthens 
and invigorates us ; we feel an exhilaration, an unusual 
flow of animal spirit ; the invalid almost forgets his dis- 
ease in this extra renovation of the powers of life. But 
let a chilly damp wind suddenly blow upon him, and 
how rapid is the change of his feelings ! The old 
standing chronic pains revive ; the circulation becomes 
enfeebled ; the lungs, particularly if previously dis- 
eased, suffer a loss of vital energy, that scarcely permits 



44 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

them to perform their part in the process of respira- 
tion." 

Il8. To show the effect of drought and heat on the 
electric forces of the atmosphere, the following illustra- 
tion is given : If a Leyden jar, well charged, be placed 
in a dry atmosphere, it may retain its electricity for 
some hours, perhaps a day ; but if removed to a damp 
atmosphere, or even by placing it within the reach of a 
current of damp air, the electric force immediately 
passes off, the damp air being a good conductor, and 
the dry air a bad conductor of electricity. This 
explains why a current of damp air, passing over a per- 
son when sitting by an open window, has, in some 
cases, so deprived the system of the electric force as to 
occasion paralysis ; why so many persons die of con- 
sumption from wearing thin-soled shoes in damp 
weather ; why so many fashionable young ladies lay the 
foundation of lifelong diseases by passing out of a 
heated atmosphere into a chilly, damp one, as, from a 
social party, from the most dangerous of all parties — the 
public dance, or theater, or any crowded, heated assem- 
bly, no matter for what purpose convened ; and the 
danger is just in proportion to the nature of the cloth- 
ing, the condition of the nervous system, the dampness 
of the ground and atmosphere, and the minus electric 
condition of the earth. 



ANIMAL ELECTRICITY. 45 



CHAPTER IX. 

ANIMAL ELECTRICITY. 

119. The chilly shuddering in the cold stages of inter- 
mittent and other fevers, frequently neuralgia (when 
not caused by decaying teeth), and rheumatism are 
largely dependent on diminished electric force for their 
origin. Even hypochondriacal and insane persons are 
sensibly affected by its diminution. 

120. That great chemist, Sir Humphrey Davy, proved 
by actual experiment that the oxygen of the atmosphere 
(of which an adult in a healthy condition consumes 
about thirty-two and a half ounces per day), owes its 
elasticity to electricity ; and that air which has lost its 
elasticity is unfit either to support animal life or to pro- 
duce combustion, and consequently animal heat. 
Hence, it is folly for medical men to persist in calling 
oxygen an agent of vitality ; it is in fact the scavenger 
of the system, constantly removing the worn-out tissue 
from the body. But at the same time oxygen is the 
medium through which electricity is supplied to the 
vital and life forces and which seems to be a necessary 
link between them and the organized material body. 

121. It appears from Dr. Philip's re-proved experi- 
ment before the members of the Royal Institute, Lon- 
don, England, to be essentially necessary to the 
secretion of the gastric juice. Electricity is quite capa- 
ble of exciting au inactive stomach and torpid lungs 



46 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

into healthy and vigorous action. The conclusion is, 
that the functions of the stomach are under the in- 
fluence of a force received through the nerves with 
which it is connected ; and that such force is either 
electricity, or an agent, the office of which may be per- 
formed by electricity, is placed beyond a doubt. 

122. The circulation of the blood is doubtless largely 
assisted by electricity ; for Dr. Willson Philip has 
proved that the circulation of the blood in the smaller 
capillary tubes may continue some hours after apparent 
death, and that their current in life is not in exact 
unison with the pulsations of the heart. If heat and 
electricity are inseparable companions in the human 
body, this will account for it ; but the ordinary theory 
will not. Brydone has shown that "If you cause 
water to trickle through a small capillary tube, the 
moment you electrify the tube the water runs in a full 
stream." If this principle holds good with respect to 
the capillary system of the human body, it affords a 
full explanation of Dr. Philip's discovery. 

123. The connection of electricity with, and in- 
fluence on, living bodies is very strikingly set forth in 
some interesting reports respecting the connection be- 
tween electricity and cholera from St. Petersburg in 
Kussia, and London in Great Britain. A magnet, for 
instance, of forty pounds sustaining capacity, was 
found, while the disease was at its height, to be incapa- 
ble of sustaining more than four or five pounds ; and it 
was further found that, as the disease abated, the 
magnet was gradually restored to its original powers. 
Again, J. C. Atkinson, Esq., member of the Royal 
College of Surgeons, in writing to the Lancet, says : 
" It was indeed singular to notice the quantity of 



ANIMAL ELECTRICITY. 47 

electricity which continually discharged itself on the 
approach of any conducting body to the surface of the 
skin of a patient laboring under the (cholera) collapse 
state, more especially if the patient had been previously 
enveloped in blankets ; streams of electricity, many of 
them averaging one inch and a half in length, could 
readily be educted by the knuckle of the hand when 
directed to any part of the body ; and these appeared, 
in color, effect, crackling noise, and luminous charac- 
ter, similar to that which we observe when touching a 
Leyden jar." "I may remark the coincidence, that 
simultaneously with the heat of the body passing off, 
the electricity was emitted. And I am therefore led to 
ask the question, Are not heat, electric and galvanic 
fluids (forces) one and the same thing ?" Hence it is 
found that wrapping the patient in non-conducting 
substances, as flannel or woolen, aids essentially in the 
cure, by retaining the heat and electricity that is con- 
tinually being eliminated in the system by the disease. 

124. Electricity has been proved not only an essen- 
tial in the contraction of a muscle, but an indispensable 
element in the production of heat ; which cannot be 
produced in the living organism without it, and the 
life-forces are dependent for their preservation on the 
maintenance of some portion of heat in the system : its 
production is the last function that ceases. When this 
is totally extinct, no means can restore animation ; the 
electric and the nerve forees have departed forever. 

125. It is admitted by the most learned physiologists 
that it requires a physical force of two hundred and 
forty pounds to drive the blood through the whole cir- 
culatory system of the human body with the rapidity 
with which it is known to pass. Now, if this were ac~ 



48 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

complished alone by the physical force of the contraction 
and expansion of the heart, the inevitable consequence 
would be the rupture of the arteries and capillaries of 
the whole system ; the delicate nature of the ultimate 
branches of which could not possibly resist the physical 
pressure made upon them. There have been cases, in 
which the contractile power of the heart was measurably 
lost, and yet the circulation continued for years ; hence 
the conclusion, that the physical force of the heart is 
not the exclusive propeller of the blood. The conse- 
quent inference is, that what the pendulum is to the 
clock, the heart is to the circulation. It delivers to the 
aorta, in measured quantity and in measured time, the 
blood necessary to keep up a uniform and unvarying 
current ; electricity presumably being a very important 
auxiliary motor power of the circulation. This view 
appears to scientifically harmonize with the experiments 
and all the requirements of the case. 

126, There is this distinction between electricity and 
magnetism: electricity must have a conductor, while 
magnetic rays need no conductor whatever. A bit of 
glass will stop the most powerful electric current, 
while magnetism freely passes through glass, or through 
a vacuum, as readily as through the best electric con- 
ductor. 

127. Natural magnets are magnetic oxide of iron 
ores, known as loadstones. They are called magnets 
because first noticed by the Greeks in the town of 
Magnesia, in Lydia. The artificial magnet is a bar of 
tempered steel magnetized, and is far more valuable 
and powerful than the natural magnet. The identity 
of lightning and electricity was determined by Franklin 
in 1752 Electric properties were discovered by Thales 
of Miletus about 500 B. C. 



ANIMAL ELECTRICITY. 49 

128. Electricity, in reality, is no new discovery ; it 
had been recorded under another name in the oldest 
text-book known to humanity — the Holy Scriptures. 
It is mentioned nineteen times in the Old Testament, 
being expressed by eight distinct terms ; and eight 
times in the New Testament, only one term (as-trap-e) 
being used. It is distinctly mentioned, first, under the 
name of "or" in Gen. i. 3; and the same term is 
repeated in Job xxxvii. 3 ; (1) "Or," light, bright- 
ness, lightning, a luminary ; hence fire, the light of 
fire ; (2) " Ba-rack," a flash, glistening, flash of light- 
ning, Ex. xix. 16 ; Psa. xviii. 14 ; Jer. x. 13 ; Zee. 
ix. 14 ; (3) " Cha-ziz," lightnings, flashes of lightning, 
thunderbolt (root in Arabic, " to pierce"), Job. xxviii. 
26; xxxviii. 25; Zee. x. 1; (4) " Lap-pid," a lamp, 
torch, reflection of light, lightning, Ex. xx. 18 ; Gen. 
xv. 17; (5) "Ba-zak," lightning, Eze. i. 14; (6) 
" Aish," fire, lightning, anger, etc., Ezra xxxvi. 5 ; 
Zeph. iii. 8; (7) " Cha-tzatz," lightning, or an arrow, 
Psa. lxxvii. 18 ; (8) " Ra-shaph," a burning coal, light- 
ning, burning arrows, a burning disease, Song of Sol. 
viii. 6 ; Deut. xxxii. 24 ; Psa. Ixxv. 4 ; lxxviii. 48. 

129. From the above definitions we gather the fol- 
lowing scientific description of electricity in its mani- 
festations. It appears as a very bright flash of light ; 
as a glittering flash of fire ; as a bolt or ball of fire, as a 
burning arrow darting through the air ; as having great 
penetrating and illuminating properties ; as being 
frightfully destructive in its effects ; and as being ac- 
companied with " thunder, hail and rain." 

130. In its essential nature, electricity is invisible, 
imponderable, immaterial and all pervading ; in its 
manifestations it is characterized by light, heat, 



50 SUBSTANTIAL CHBISTIAN PHILOSOPHY. 

amazing power, and inconceivable speed ; and it is an 
atmospheric purifier, an animal life sustainer, and a 
remedial agent of unknown efficacy. The Bible takes 
the lead in true science, notwithstanding all the boast- 
ing of infidel Ingersoll and atheistical Spencer, Darwin, 
Tyndall, Huxley, Helmholtz, Haeckel, Mayer, and a 
host of materialistic followers. The substantial and 
materialistic conflict is raging all along the lines 
throughout America, Europe and Britain ; and the 
enemies' lines already begin to waver. Soon the Sub- 
stantial Philosophy will rout the materialistic enemies 
of scientific and scriptural truth, as the ringing shout 
of the three hundred — " The Sword of the Lord and of 
Gideon" — routed the enemies of Israel. 

GKAVITY. 

131. Gravity is a real, substantial, immaterial force 
element of nature, as is cohesion and magnetism, etc. 
Its true character was discovered by Dr. A. Wilford 
Hail, an American ; and the law by which gravity 
acts— called gravitation — was discovered by Sir Isaac 
Newton. 

Because gravital force is not recognizable by any of 
our senses, it is no proof that it is not as really and 
truly a substance as is water, iron, or even platinum, 
the heaviest of all known substances ; only the substan- 
tial and attenuated threads of gravital force are of such 
a nature that we cannot recognize them except through 
our higher faculty of reason, by what they do — their 
effects. 

132. Like all other forces, when not active, gravity 
is latent or static, which simply means at rest. A good 
magnet will, in a limited degree, not only neutralize 



QUA V1TT. 51 

but overcome gravital force, by lifting a mass of iron 
from the earth and holding it in suspension. Cohesion 
differs from gravity in uniting particles into a more or 
less solid mass ; and gravity draws material particles as 
well as a combination of particles in masses into 
approximate nearness to each other. Gravity may begin 
its work at a point where cohesion relinquishes its hold 
upon any given portion of matter. .Cohesion makes a 
universe possible, and gravital force directs, controls 
and harmonizes its material orbs by law, which 
" declares" the will of the Creator by and through 
gravital force. Job xxvi. 7 ; Psa. xix. 1 ; Rom. xi. 36. 

133. Were gravity not a substance it could not pull 
material bodies together. But, though a substance, it 
ip not matter ; if it were, "it would have the property 
of inertia, like all matter, and consequently could not 
move itself, much less that which is not itself." The 
fact that it passes unimpeded through all material 
substances, whatever may be their properties, such as 
impenetrability, imporosity and imperviousness, proves 
that it is immaterial. Gravity pervades and resides in 
all substances. "The heaviest matter contains the 
most gravital force, as the hottest metal contains the 
most heat force." 

"Gravity can substitute steam for doing mechanical 
work, as in the case of the water-wheel under hydraulic 
pressure. Gravity varies inversely as the square of the 
distance from any mass of matter which sends out those 
mysterious gravital rays toward any other given material 
body. Gravity rounds the dewdrop on the bosom of 
the flower, and orbiculates the earth on which we live ; 
it lifts the mists to equilibrium in the air and drops 
them again in showers over the earth ; it causes the 



52 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

rock to fall from the mountain cliffs, and the rivers to 
flow into the seas, and to hold the seas in their sunken 
beds, and by balancing the centrifugal force of the earth 
to give us orbital motion, and with it days, months, 
seasons and years " (Elder Munnell). 

134. Gravity has no perceptible influence on the 
imponderable, immaterial elements, as light, heat and 
electricity ; nor does gravity, so far as we know, affect 
in the least the immaterial bodies of angels or the 
departed human souls. Even the clouds in their rare- 
fied condition act in opposition to the laws of gravita- 
tion, as does the sap ascending the loftiest cedar in the 
forest. 



HEAT. 53 



CHAPTEE X. 

HEAT. 

135. Heat is a rea. substance, as mucn so as the 
water it converts into vapor; it is an immaterial, im- 
ponderable, physical force-element of nature, as is light 
and electricity. Though it pervades all matter either 
in an active or static condition, it is not affected by the 
properties or conditions of matter ; gravity does not 
control it ; it can occupy the same space as matter at 
oue and the same time ; as for instance the most 
accurate weighing can detect no difference between a 
cannon-ball when cold and the same ball when heated 
hot. Heat has the property of diffusion, and travels 
by conduction more easily through some bodies than 
others, as do electricity and sound. It raises the 
temperature of the medium through which it passes. 
It does not necessarily require a material conductor or 
medium through which to travel ; like gravity and 
light it shoots its rays from world to world. 
• 136. The great heat reservoir in our solar system is 
the sun ; but the sunbeam, in its passage to the earth 
imparts no warmth to space, because space is nothing — 
it merely means room for something — consequently 
emptiness cannot be warmed ! Space can no more be 
warmed than motion, or a shadow. 

137. " The heat-producing rays of the sun are not hot. 



54 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

This is quite susceptible of demonstration ; then why 
should the books tell us that the sun is hot ? There is 
no day so hot on the surface of the earth that the cold 
is not intense only a few thousand feet above the 
surface. How often, in warm climates, are the snow- 
capped mountain summits visible through the entire 
summer? Yet the heat-producing rays of the sun are 
as numerous up there as they are at the surface of the 
earth. Heat is a condition of material substances. 
Immaterial substances certainly cannot be affected by 
it. But you ask, if the heat-producing rays of the 
sun are not hot, how do they produce heat ? We reply : 
By the resistance they meet with in their rapid flight 
when they come into contact with material substances. 
The collision of immaterial substances with material 
substances produces heat, as in the case of lightning. 
The light and heat-producing rays of the sun come to 
the earth in eight minutes. This is at the rate of 
twelve millions of miles in one minute, nearly, or 
two hundred thousand miles per second, nearly. The 
rate of speed is such that if the particles were material, 
though no larger than to be visible to the most power- 
ful microscope, no living creature could stand the 
bombardment for a moment. In all probability the 
world would be ignited like a friction match. There is 
no evidence that the sun is hot, or that there is any 
combustion there " (D. Oglesby in Microcosm). The 
sun is the great reservoir and center of the immaterial 
substantial forces of our solar system. 

138. " Heat is manifested by obstruction, friction, and 
mechanical and chemical action. Though a subtle im- 
ponderable force of nature, it produces great and 
important changes in matter, as expansion, fusion, 



HEAT. 55 

evaporation, and combustion, in changing water into 
steam heat causes it to require seventeen hundred 
times the space it fills in a liquid condition. Heat 
must therefore be a substantial cause to produce such 
effects. Effects always do and must result from real 
causes. A shadow cannot produce a substance, no 
more than nothing can produce something, or a non- 
entity produce an entity ! Heat is neither motion nor 
any mode of motion, as heretofore taught in all our 
colleges" (Dr. Hamlin in Microcosm). 

139. Radiant light and heat alike belong to the 
active forces of Nature. The active power or force of 
heat is manifested in conduction and radiation, accord- 
ing to a law of diffusion ordained by God. It radiates 
from one heated body into another containing less heat 
until a thermal equilibrium is established. Ice has not 
yet been found destitute of heat. 

140. There are three powerful agencies for carrying 
off heat from liquids : radiation, conduction, and 
evaporation. 

141. Heat is capable of being condensed, and thereby 
concentrated to greater intensity, as by the burning or 
sun-glass, and by the compression of air which it per- 
vades. When two volumes of air are compressed into 
the space of one, the amount of heat is doubled in its 
intensity. The heat is not generated but compressed. 
The mechanical force exerted in the compression has 
practically nothing to do with it. The heat was in the 
air before compression ; and the greater the com- 
pression, the greater the intensity of the heat resident 
therein. Heat like sound and electricity travels faster 
through some bodies than through others ; and, like 
gravity and light, shoots its rays by radiation from 



56 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

world to world. It travels through matter by con- 
duction, and radiates from matter by general diffusion. 
It would appear that heat-force is co-extensive with 
cohesive-force in whatever worlds vegetable and animal 
life exist: "for God hath set a tabernacle for the 
Sun f and " there is nothing hid from the heat 
thereof." Psa. xix. 4, 6. \ 

142. Animal Heat. — All the organic processes re- 
quire a temperature of about ninety-eight to ninety-nine 
degrees, Fahrenheit. Bach functional division of the 
vital organism must have its appropriate food. 
Electricity is the natural food-element of the nervous 
centers, as the atmosphere is the natural food-element 
of the lungs, and solid food and water are the natural 
food-element of the stomach. The blood carries to the 
vital force the nutritive elements of the various 
elemental foods appropriated, accompanied by electrized 
oxygen and electricity; the latter permeating all the 
network of the nervous system while in a normal con- 
dition. To maintain it in this condition requires on an 
average in an adult about thirty-two and one-half 
ounces of oxygen per day. This electrized oxygen is 
conveyed to the tissues of the body by the arterialized 
blood, but by its action the substance of the worn-out 
tissue is decomposed ; a part of the oxygen uniting 
with the carbon thereof, forming carbonic acid gas, and 
the remaining part uniting with the hydrogen, forming 
water. Thus the principal source of animal heat re- 
sults from the chemical action between the elements of 
the tissue, food and electrized oxygen. 

143. It has been carefully estimated that about 
one hundred and seventy-three grains of pure carbon is 
given off from the lungs every hour as carbonic acid 



HEAT. 57 

gas, and about thirteen to fourteen ounces per day from 
the lungs and skin together. Hence the loss to the 
body is kept up by the causes named ; and the nature 
and amount of food required is largely regulated by the 
external temperature. The higher the temperature of 
the air inspired, the less the amount of carbonic acid 
gas exhaled, and vice versa. Heat is always the result 
of the chemical combination of oxygen and carbon 
forming carbonic acid, and of oxygen and hydrogen 
forming water, of which about three and one-half 
pounds daily pass off through the kidneys, lungs and 
skin of an average-sized person. 

144. Without cohesive-force a material universe 
would be impossible ; and without heat-force animal 
life could not exist. Without heat there would be no 
evening breeze to fan the cheeks of infancy, no tides to 
rise and fall, perennial springs could not send forth their 
crystal streams, the rivers, lakes and oceans would be- 
come solidified like transparent crystals, one wide waste 
of desolation, and the silence of death would reign 
around. But heat-force, the great all-pervading 
modifier of cohesive-force, clothes the earth with 
variety and beauty. We have light, heat and moisture, 
and with them all the necessary physical conditions of 
vegetable and animal life, accompanied by adaptation, 
utility, and more than prismatic beauty. We have 
millions on millions of tons of water evaporated 
annually from the surfaces of rivers, lakes, seas and 
oceans, amply sufficient to meet all the requirements of 
vegetable and animal life, including mental activity, 
physical enjoyment, and moral happiness. 

145. The healthy human organism luxuriates in a 
temperature of ninety -eight to ninety-nine degrees 



58 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

Fahrenheit, while water boils at two hundred and 
twelve, and freezes at thirty-two above zero ; and 
mercury solidifies at forty below zero Fahrenheit. 
Carbonic acid gas, oxygen and hydrogen have been so 
far deprived of their heat and compressed as to solidify. 
Hydrogen has hitherto been considered the lightest of 
all elements ; but now it is said that a new element lias 
been discovered and named damaria which weighs only 
half as much as hydrogen : we await further evidence. 
The solid seems to have been the original condition of 
all matter until modified by heat. 

146. " Scientifically speaking, cold does not freeze 
water into ice, and thereby expand it; but these are 
effected by the natural radiation of heat from the water, 
which thereby allows it to return to its normal con- 
dition of solid ice. Nor does cold burst the vessel or 
cylinder in which the water is confined. The reason 
that ice takes up more room in the act of forming, is 
that the particles of water being round and compressible 
fall together with the greatest possible compactness and 
with the least possible space between them, thus taking 
up the least possible room. Hence those particles of 
water that first give up their heat will form themselves 
into crystallized particles of irregular shapes, which of 
course will take up more room than the compressible 
round particles. As there is no space for them to en- 
large, they commence wedging themselves in between 
the fluid particles, forcing them apart, which being 
almost entirely incompressible must begin to exert a 
powerful strain upon the inclosing vessel or cylinder ; 
till finally, as crystallization continues, millions on 
millions of infinitesimal wedges have formed and are 
exerting all their force, thug bursting the vessel or 



HEAT. 59 

cylinder asunder. It is simply split by the action of an 
infinite number of mechanical wedges. That is all" 
(Dr. Hall in Microcosm). 

147. Heat is conjointly with oxygen a purifier of the 
vital organism; for it has recently been demonstrated that 
the vapor exhaled from the lungs when largely condensed 
contains a fatal poison. What must be the condition of 
the atmosphere in a large crowded hall, when to the 
natural poisonous exhalations of the body are added the 
lung-fumes of tobacco, wines, liquors, and odors of cos- 
metics ? and especially in a crowded public dance when 
all these evils are aggravated to an untold extent with 
violent perspiration, and clouds of poisonous vapor and 
filthy dust ? What is poor humanity ! It will turn up 
its fastidious and fashionable nose at a poor unfortunate 
fly entrapped in the jelly, and yet breathe such a filthy 
poisonous air until the " wee" hours in the morning, 
and almost go into hysterics over the so-called fun and 
enjoyment that too often causes unhappiness, if not bit- 
terness in other hearts, a bone of contention between 
husbands and wives, sometimes ending in divorce, 
murder, or suicide. Sex is the spirit of the public 
dance, as alcohol is the spirit of intoxicants; it leads to 
physical, moral, and spiritual death. As nineteen out 
of eveiy twenty bad girls take their first downward step 
at the public dance, who will dare to say, " There is 
no danger there ?" He or she who is born of God hates 
sin and shuns the appearance of it. Psa. cxix., cxiii., 
civ. ; I Thess. v. 22. 

148. What heat is to the material world — modifying, 
diversifying, beautifying, animating and harmonizing; 
so is Divine love to the holy spirit-world —animating, 
exalting, beautifying and intensifying all the activ- 



60 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

ities of Heaven. Here it radiates purity, harmony, 
happiness and joy. What magnetism is to the magnet, 
so love is to God — the great moving and attractive force 
of His infinite nature acting morally on responsive be- 
ings; for God is love, whether seen in the expulsion of 
Adam and Eve from paradise, or in the destruction of 
the Old World by a flood, or witnessed amid the terrific 
thunders of Sinai, or heard in his dying prayer on 
Calvary — yes, God is love, and there is no moral subject 
hid from the effects thereof. 



PHYSICAL LIGHT. 61 



CHAPTER XL 

PHYSICAL LIGHT. 

149. What light is not. It is not invisible material 
particles, as believed by Newton; nor an exceedingly 
subtle and material jelly-like substance, called luminif- 
erous ether, as believed by Christian Huygens, a Dutch 
astronomer, who suggested to Newton the present 
utterly baseless "wave theory "of light. This ether 
theory relieved Newton's embarrassment, for he found 
that material particles, however small, traveling at the 
amazing rate of one hundred and eighty-six thousand 
miles in a second of time, must certainly destroy any 
eye into which it enters. The supposed wave motion of 
this supposed ether constituted the basis of the " undu- 
latory theory of light," that has enslaved the minds of 
the highest class of scientists for about two hundred 
years; but the morning star of scientific truth has 
already appeared, ushering in the wedding-day of true 
science and Bible truth, nevermore, we hope, to be 
divorced by evolution, agnosticism, or materialism. 

150. " What is light? is not so easily answered as some 
might suppose. Although it is by light that we see 
external objects, light itself is invisible. Light is man- 
ifested by friction, obstruction, and reflection. The 
sunbeam, which we think we see shining through a 
crack in the window-shutter, is only particles of dust 



62 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

so acted on by light that they shine, and thus become 
visible. We look to the shining of the moon which is 
only reflected from the sun. Although the light must 
exist at the place where we see the moon, it is invisible, 
unless reflected by the little satellite" (Prof. Lowber). 
Physical light is a compound substance : in the first 
creation it was the agent used in the vast transforma- 
tion. 

151. The nature of light as at present known. — 
Light is a real, physical, tangible, immaterial, com- 
pound, substantial, imponderable force-element of 
Nature, and as emanating from the sun, associated with 
heat, passing through space, and coming into actual 
contact with the normal retina of the eye causing 
vision. It passes through a vacuum as easily, or more 
so than through any transparent material substance. 
In this respect it somewhat resembles magnetism, 
though it differs from both electricity and sound, which 
require a conducting medium. In the above description 
of light, the term " tangibility" is used in the higher 
and truer sense — that the five senses constitute so many 
modifications of the sense of touch, and not in the 
sense of touch commonly called feeling, which, to say 
the least, is a very indefinite, imperfect, and unscientific 
sense. Whatever substantial force, be it odor, sound, 
or light, etc.,, that produces its appropriate sensation 
by substantial contact with the nerves of the appro- 
priate organ, is tangible in the true sense of the term. 

152. Light is not a simple substance, but can by a 
prism be divided into seven distinct colors, termed 
primary : as, one violet, two indigo, three blue, four 
green, five yellow, six orange, seven red. Out of these 
primary colors ail the variety of colors in nature are 



PHYSICAL LIGHT. 63 

produced. White light may approximately be said to 
consist of forty-five parts of red, twenty-seven of orange, 
forty of yellow, sixty of green, sixty of blue, forty- 
eight of indigo, eighty of violet, or three hundred and 
sixty in all. These seven prismatic colors remind us of 
God resting from His creative work on the seventh day, 
of the seven spirits of God, the seven eyes, the seven 
vials, the seven angels, etc. 

153. Colors are now considered as the result of 
different rates of pulsation and obstruction, instead of 
its refrangibility as formerly. Color is not in the ob- 
ject but is caused by the obstructed rays of light. 

154. Light has attributes and properties, as vibration, 
velocity of movement, refrangibility, and color, and 
yet its existence is peculiarly its own. There is noth- 
ing with which to compare it except the manifestations 
of God Himself. It has nearly a million times the 
velocity of sound through the atmosphere, traversing 
the entire distance between the sun and the earth, 
which is estimated to be about ninety-one million 
five hundred thousand miles in eight and a quarter 
minutes, being about one hundred and eighty-six 
thousand miles per second. 

155. The principal sources of light are the sun, the 
stars, heat, chemical combination, phosphorescence, and 
electricity. 

156. The actinic or chemical property of light is very 
remarkable, and is, perhaps, most fully realized and 
duly appreciated by the most skillful photographer. But 
if light be nothing but the wave motion of the sup- 
posed luminiferous ether, as the materialists contend, 
why does chloride of silver blacken under the influence 
of the chemical action of light? transparent phosphorus 



64 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

become opaque? and vegetable coloring matter fade? 
When men undertake to dismiss the compassionate 
Creator from the world he has made and the vast family 
he has so abundantly provided for they manifest well- 
defined symptoms of logical and moral insanity. While 
the heat increases from the violet to the outside of the 
red rays, the actinic or chemical rays increase from the 
red to the violet, and away beyond it, but are most 
energetic in the violet. If light be a wave motion of a 
supposed ether — a nonentity — a nothing — why does its 
remarkable chemical action so wonderfully promote the 
growth of plants ? and why is it that under the in- 
fluence of the sun's rays the chemical attraction which 
holds together the carbon and the oxygen is overcome 
that the former may become food for the plant ? Yes, 
light is something — though mysterious — or it could not 
produce such wonderful results — could not so exquisite- 
ly paint in variety and beauty what no artist can ever 
approach in design and execution. 

157. The reason why light passes through some 
bodies more easily than others is because cohesive-force 
has differently arranged and controlled the particles. 
" Take, for example, a piece of the most transparent 
crystal, pulverize it into flour, and then condense it 
into a solid mass under a powerful hydraulic press. 
Though it is now constituted of the same substance as 
before, light will not pass through simply because 
cohesion has arranged its particles in a different order." 
—Sub. Phil. 

158. Light is related to the organ of vision, as air is 
related to the lungs, or sound to the ear. It makes a 
particular sensible impression on the retina— the out- 
ward expansion of the optic nerve — by imprinting 



PHYSICAL LIGHT. 65 

thereon the image of an external object, as a man, a 
horse. Suppose the eye to be one inch in diameter, and 
an object six feet in diameter at a distance of eight 
thousand yards will only form a picture or image on 
the retina of the eye one eight- thousandth part of an 
inch, or about the sixty-sixth part of a common hair, 
and from this microscopic picture on the retina the mind 
receives its idea of the external object. The aqueous, 
crystalline, and vitreous humors are each distinct in 
character, and of different refractive power, but all 
serving, in their action, to give the most correct image 
of the object, and in its truest colors. For accurate 
vision, how necessary that the eye should be perfect 
and in a healthy condition. The retina is the im- 
mediate seat of sensation ; it is a membrane of the most 
delicate texture of any in the human body, and is en- 
dowed with the most astonishing sensibility. In its 
fresh state it is transparent, and so soft and tender that 
it will tear with its own weight. 

159. The organ of vision can detect th rough the 
spectroscope the one-million-four-hundred-thousandth 
of a milligram of sodium, which is two hundred and 
fifty times coarser division of matter than is detected by 
the sense of smell. For distinct vision it is necessary 
that the visional impression remain upon the retina 
about the eighth of a second. An electric light no 
larger than the head of a pin can be seen at the dis- 
tance of ten miles. 

160. The primary objects of vision seem to be simply 
light or color, and expansion of surface. For these are 
all that persons who have been restored to sight by 
surgical operations could at first perceive ; like the 
blind healed by Christ, they could see men, but only as 



66 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

" trees walking." Thus the surgery of to-day confirms 
the miracle of nearly nineteen hundred years ago. 
They had no correct idea of distance or magnitude : 
These had to be learned by experience. The micro- 
scopic picture formed on the retina by the refractive 
humors of the eye, causes therefore all the mental per- 
ceptions excited by light on the sense-organ of vision. 
Let us not forget that though we have an abundance of 
light there is no one of our special sense-organs so 
liable to lead us astray as the eye. It may be seriously 
affected by diseases of a hereditary, general, or ophthal- 
mic character, any of which may lead to fatal mistakes, 
saying nothing of the abnormal action, of the mind, 
and the unfavorable condition of the atmosphere. All 
these may be fruitful sources of error. Many persons 
are color-blind with respect to some particular color, 
which often causes fearful loss of human life on rail- 
roads. But a much greater proportion of individuals 
are sin-blind with respect to some particular darling sin, 
unpleasant fact, or unwelcome truth. 

" The limits of vision vary with elevation, conditions 
of the atmosphere, intensity of illumination and other 
modifying elements in different cases. On a clear day 
an object one foot above a level plain may be seen at a 
distance of 1.31 miles; one ten feet high, 4.15 miles; 
one twenty feet high, 5.86 miles ; one one hundred feet 
high, 13.1 miles; one a mile high, as the top of a 
mountain, 95.23 miles. This allows seven inches, or, 
to be exact, 6.99 inches, for the curvature of the earth, 
and assumes that the size and illumination of the object 
are sufficient to produce an image. Five miles may be 
taken as the extreme limit at which a man is visible on 
the flat plain to an observer on the same level/' 



PHYSICAL LIGH2. 67 

The following careful statement by Prof. E. S. 
Holden on the power of the eye and the telescope, as 
they are contrasted in actual experience, is of special 
and permanent interest : " If the brightness of a star 
seen with the eye alone is one, with a two-inch telescope 
it is one hundred times as bright, with a four-inch 
telescope It is four hundred times as bright, eight-inch 
telescope it is sixteen hundred times as bright, sixteen- 
inch telescope it is six thousand four hundred times as 
bright, thirty-two-inch telescope it is twenty-five thou- 
sand six hundred times as bright, thirty-six-inch tele- 
scope it is thirty-two thousand four hundred times as 
bright. That is, stars can be seen with the thirty-six- 
inch telescope that are thirty thousand times fainter 
than the faintest stars visible to the naked eye." 

161. Two distinguished physical investigators, Prof. 
S. P. Langley and F. W. Verey, at Allegheny Observa- 
tory, Pa., have discovered by various and carefully con- 
ducted experiments that the great Cuban firefly is by 
far the most economical producer of illumination fur- 
nished either by nature or the art of man — for not more 
than the one four-hundredth part of the mechanical 
energy is exerted by this great firefly, in proportion to 
the light emitted, than is utilized in the burning of a 
tallow candle. Or, in other words, while this insect 
emits no heat-rays at all, its intensity of light could not 
be equaled by any means known to our arts without the 
development of at least two thousand degrees Fahren- 
heit. 

162. According to all materialistic scientists, light 
has had its source in the mechanical energy of the 
central-heat ; but here in the firefly of Cuba we have a 
light-center of great intensity without any discoverable 



68 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

heat-center at all. Thus do these able experimenters 
demonstrate the claims of the Substantial Philosophy — 
"that the intensity of light depends entirely upon the 
luminous property of its source as to the amount of 
light-force liberated from the force element of nature." 
It proves aiso for what the writer has long contended — 
that light in itself is an independent, distinct, and im- 
material entity governed by laws peculiar to itself. And 
the luminosity of the Saviour in the transfiguration 
required that there should be light apart from heat. 
And here we have it. How beautifully it harmonizes 
with, and explains the luminosity on the occasion re- 
ferred to! Instead of saying like Solomon, " Go to the 
ant and learn wisdom, we say to the wave theorists — 
go to the firefly and learn the nature of light : go to 
the little locust (katydid), and learn the science of 
sound! For Grod hath ordained these small insects to 
confound the wisdom of the wise." 

163. Light is one of the most wonderful, cheering, 
invigorating, beautifying and useful of all the imma- 
terial forces of Nature. To it we are indebted for all 
colors, all vegetable life, for the normal constituents of 
plants — as their nutritive properties, and medicinal 
qualities, and for the normal continuance of animal 
life. It is indispensable to our health, vigor, activity, 
safety and happiness. Indeed no physical force better 
illustrates whatever is pure, beneficent, joyful, glorious, 
spiritual, and divine. Hence the beauty, the force, and 
the propriety of the Saviour's declaration — " I am the 
light of the world : he that followeth me shall not walk 
in darkness, but shall have the light of life," John viii. 
12 ; i. 1-4. 

164. What light is to the eye, so knowledge is to the 



PHYSICAL LIGHT. 69 

mind. What physical light is to material things, so 
spiritual light is to immaterial and spiritual things. 
Physical light reveals myriads of diversified forms in 
Nature, so spiritual light reveals to reason and faith 
innumerable realities which the eye has not seen, nor 
the ear heard, but God has revealed them through his 
Spirit : for the Spirit searcheth all things, yea, the deep 
things of God, I Cor. ii. 8, 10. Physical light flashes 
in the diamond, sparkles in the dewdrop, clothes the 
lily in its purity, blushes in the rose and enrobes it in 
delicious perfume, and adorns all Nature in its richest 
and most gorgeous attire ; so spiritual light clothes the 
divine nature, attributes, character, and providences in 
a halo of glory brighter than the sun, and more glorious 
than the concentrated beauties of the created universe. 
Hence God is light in a higher sense than any finite 
mind can possibly conceive; light, compared with 
which the sun is a shadow, and the moon a dark cloud. 
No created mind can approximate an adequate con- 
ception of Him who " so loved the world, that he gave 
his only begotten Son, that whosoever believeth on 
him should not perish, but have everlasting life." 
Truly God is not only light, but he is love, and the 
infinite source of both, John iii. 16 ; I John iv. 8. 
" Light" here means spiritual knowledge, wisdom, 
and saving truth, as applied exclusively to God, the 
divinity of His omniscient self-consciousness. 



70 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 



CHAPTER XII. 

MAGNETISM. 

165. Odor seems to stand on the dividing line be- 
tween the material and the immaterial ; and magnetism 
on the dividing line between the mere immaterial and 
spiritual ; for the nearest we come to seeing the isolated 
action of spiritual energy is in the magnet. 

But what is magnetism ? Sir William Thomson, the 
great leader of the materialistic host, in his recent ad- 
dress to a distinguished audience in Birmingham, 
England, said : " Magnetism is nothing more nor less 
than the rotary motion of the particles of the magnet/' 
When I read this ridiculous statement, I hung my head 
in shame to think that personal individuality and inde- 
pendence of thought had so far fled from the dear old 
Motherland that not one son was found to vindicate 
the family name against the mental criminality of be- 
lieving such an absurdity ! Sheep-men abound ; but 
Elijahs, Daniels, Pauls, Knoxes and Luthers are very 
few on the Scientific-Biblical battlefield. 

166. This philosophy answers the question in part, 
by its effects. What is magnetism ? Sir William knew 
that no particles of iron could possibly pass through 
glass, one of the most impervious of all know T n material 
substances, and yet a thick sheet of glass is no hinder- 
ance whatever to this mysterious magnetic force. Sir 
William's common sense ought to have told him that 



MAGNETISM. 71 

no sort of material threads could extend away from the 
magnet to seize the piece of iron and lift it bodily, 
since a sheet of glass placed between the magnet and 
the piece of iron would not produce the slightest effect 
in cutting off the lifting power of magnetism. He 
seemed to have no conception of an immaterial sub- 
stance, and to be so totally blinded by materialism that 
the immaterial and the spiritual — the real, the invisi- 
ble and the eternal were invisible to his eye of reason — 
the most important organ of his inward man, and a 
more sure guide in many things than the material 
visual organs can be, II Cor. iv. 18. 

167. As particles of the magnet cannot possibly pass 
through the glass, magnetism is not material. Motion 
is mere position in space, changing, and therefore is a 
nonentity, for it ceases as soon as the force that pro- 
duces it is withdrawn ; ic is no more than the shadow of 
a falling tree when the sun is shining — nothing ! 
Therefore Sir William's definition of magnetism id 
just nothing! notwithstanding every electric-liglic 
proclaims itself to be the offspring of magnetism ! 
Materialism, atheism and agnosticism is confirmed 
moral insanity. 

168. Maguetism is an invisible, immaterial, impon- 
derable, self-acting substance, one of the force-elements 
of nature; but it differs from those of cohesion, gravital 
force and electricity, though very closely related to the 
latter, somewhat as fine steel is related to iron. 

169. Professor Hunt says that there is no substance 
in Nature yet found that is independent of magnetic 
power. It, however, influences bodies in different 
ways, some it attracts, and others it repels. 

170. The essential nature of magnetism is not under- 



72 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

stood ; we only know that it is present by its effects, as 
in the case of the soul that animates the body. Nor 
do we know the nature of the cohesive force that con- 
structs the beautiful diamond ; nor the gravital force 
that pulls the stone to the earth ; nor the chemic 
force that plays so important a part in chemistry under 
the name of "chemical affinity." Perhaps these 
various forces are best illustrated by two pure, sympa- 
thetic and loving hearts, each responsive to the other. 
Gravital force responds to the gravital force residing in 
the stone which is drawn to the earth ; cohesive force 
in one particle seeks a union with the like force in the 
other particle, and hence the sparkling brilliant ; and 
so of chemic force. Magnetic force takes even a 
higher stand. Like its Creator, it seeks a union with 
whatever has a nature like its own, and repels whatever 
is unlike itself. Hence love and purity are attracted, 
and sin and hatred are repelled by the Divine Nature. 

171. Magnetism is no part of the metal it lifts, but 
resides in or pervades it, as the soul the body. There 
seems to be one general law throughout all nature, up 
to the Creator himself — like seeking union with its like 
by what we will, for want of a better term, call respon- 
sive sympathy ; for neither attraction nor chemical 
affinity conveys the desired idea. 

172. If magnetism were not a substance it could not 
lift a piece of metal bodily at a distance from the 
magnet, any more than our hand could lift a weight 
from the floor without some material connection 
between the two. For it is an axiom in mechanics, that 
no body can move or displace another body at a distance 
without a real, substantial medium connecting the two 
through which the result is accomplished, otherwise it 



MAGNKTISM. 73 

would be a mechanical effect without a cause — a self- 
evident absurdity. 

173. There is a very close relationship between mag- 
netism and electricity, so much so that the latter is 
manufactured by the dynamo from the disintegration of 
the former : the finest of steel is produced from iron. 
Though magnetism differs from electricity, from the 
fact that it does not require a conductor, and produces 
no direct effect upon our senses. We only know its effects 
by the way it moves certain other bodies. There is a 
very close and beautiful analogy between magnetic force 
and the energy of the Holy Spirit on the soul of man. 
Both are invisible, both immaterial, both substantial, 
both self-active, both sympathetically responsive to 
their like, and repelling to their opposites, and both 
have power to guide action, force and motion. 

174. " It is generally admitted that no material sub- 
stance can pass through platinum and glass — two of the 
most impervious substances known ; yet these sub- 
stances are no hindrance to magnetism. A magnet 
may be corked and sealed in one bottle, and iron filings 
may be placed in the same condition in another; yet 
the magnet will attract the iron as though no such 
division existed between them. The experiment 
teaches us that magnetism has a very close relationship 
to the spiritual. May it not yet be the means of solv- 
ing the difficult problem of the relation of the spir- 
itual to the material world ?" (Prof. Lowber, Sc.D.) 
Since the force of magnetism that lifts a mass of iron 
is not matter, it acts through the densest of material 
bodies as if nothing were present ; and heuce the 
securely-closed room in which the apostles were con- 
vened proved no hindrance to the immaterial body of 



74 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

Christ, who unperceived entered the room and stood in 
their midst, and as unperceived departed. 

175. Every mass of matter, large or small, is only 
acted on by the earth's gravital force by virtue of the 
like gravital force residing in or pervading the mass, 
be it stone or mountain ; and so the sympathetic Holy 
Spirit directs his energy not to the material body, but 
to the personal spirit that animates or resides within, 
made in the likeness of God, and therefore like it in 
nature. 

176. " Place a handful of common tacks or a number 
of needles on a glass plate, and then pass the poles of a 
good magnet below the plate, moving criss-cross and in 
circles, and watch the tacks or needles darting hither 
and thither, following the minutest movements of a 
magnet ! Having witnessed this experiment I ask, 
Can any rational mind come to any other conclusion 
than that an immaterial substance radiates from those 
magnetic poles, passes through the glass, fastens itself 
to a like force resident in the tacks or needles, and thus 
holds and manipulates them according to a fixed law of 
Nature" (Dr. Hall). 

177. Magnetism, within certain limits, overpowers 
gravital force, in lifting large masses of iron. It is said 
that an electro-magnet is now made to lift seven thou- 
sand two hundred pounds. It largely neutralizes 
gravital force, " as in the case of a piece of copper or 
silver, which falls very slowly through a dense atmos- 
phere of magnetism. Why is this? It is not the ob- 
struction caused by the dense collection of magnetism 
which impedes the fall of the piece of copper, but the 
neutralizing effect upon the gravity within the copper, 
thus rendering it unfit, so to speak, for the gravity of 



MAGNETISM. 75 

the earth to unite with. In evidence of the correctness 
of this explanation, weigh a piece of copper while in a 
dense magnetic atmosphere, and it will be found to 
weigh almost nothing. A child might thus lift a ton 
of copper with one finger by simply bringing the two 
poles of a magnet, powerful enough, on the two oppo- 
site sides of a mass of copper, thus neutralizing its in- 
herent gravity, and thereby destroying the hold of the 
earth's gravity upon it." (H.) 

178. " Glass is less porous than gold, and more imper- 
vious to material substances than any known body of 
matter ; so much so that any substance which pene- 
trates, permeates, and passes through it cannot be com- 
posed of material particles. Yet, in the case of this 
magnetic substance, no difference whatever results in 
the energy of its mechanical pull on a distant piece of 
iron, however many or few of the practically imporous 
sheets of glass, rubber, or whatever other material body 
be made to intervene, or if no substance whatever but 
the air is interposed, or if the test be made in a vacuum. 
The pull is always precisely with the same force, and 
will move the suspended piece of iron at the same dis- 
tance away from it in each and every case, however 
refined and delicate may be the instruments by which 
the tests are measured. " (H.) 

179. When a loadstone or an artificial magnet is placed 
upon a pane of glass, and iron filings thrown around, it 
draws these filings in regular and beautiful curves. 
They are especially drawn to each end of the magnet, 
for magnetic force is not equally distributed to all parts 
of the magnet, but is found concentrated chiefly at the 
ends. The law of the attraction and repulsion of mag- 
nets is that unlike poles attract, and the like repel. 



76 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

The special cause of this, I presume, is known alone to 
the Infinite Mind. There are magnetic bodies anddia- 
magnetic; while the magnetic arrange themselves along 
the line of magnetic force, the dia-magnetic place them- 
selves at right angles to this line. Every material sub- 
stance in Nature is thought to be in one or other of 
these conditions. Its directive power is apparent in 
every particle of ore, and it forms the beautiful crystal. 

180. A loadstone is a brown mass, and can be used in 
making many magnets, and it does not lose any of its 
original force. We may break a magnet, it then be- 
comes two magnets, each with its positive and negative 
poles. 

181. " A bar of steel can become magnetized by rub- 
bing it with a loadstone and in other ways. Magnetism 
does not appear to be transferred, but simply induced 
or developed by the loadstone, somewhat similar to ob- 
taining fire from ice by friction. Magnetic phenomena 
are not limited to the inorganic world, but extend also 
to the organic. The leaf, the flower, the fruit of a tree, 
the flesh, bone, and blood of animals, and even gases 
and vapors are affected by an all-pervading magnetism." 
(Prof. Lowber, Ph.D.) 

182. The least educated person has only to be shown 
the proper use of a good magnet for a single half-hour 
to become convinced of the existence of an immaterial 
substance. It is to be lamented that there are so few 
of even intelligent persons who have formed a true con- 
ception of the vast significance of a good common 
horseshoe magnet in the realm of scientific research. 
The distinguished Joseph Cook, in one of his recent 
lectures, boldly declared that " no logical thinker can be 
an atheist or materialist who will carefully study the 



MAGNETISM. 77 

steel magnet; that within its mysterious operations, 
when properly analyzed, are to be found the hidden sci- 
entific evidences of the existence of God and of the clear 
possibilities of a future life for man." 

183. Sensuous perception, as applied to light and ex- 
ternal objects, means that the mind recognizes the image 
photographed on the retina of the eye, and maybe thus 
illustrated: I perceive through the organs of vision a 
house; the first impression on the mind is that of form, 
and may be called intuitive perception, for there is no 
reasoning process about it. The second impression is 
what I will venture to call a logical perception, for it 
includes not only form, but the meaning of form, which 
includes the object and design of the house — for a family 
residence. This implies a simple process of reasoning. 
We will apply this illustration to the magnet and mag- 
netism. For instance, a magnet draws to itself a mass 
of iron; but no material connection between the mag- 
net and the mass of iron can possibly be perceived by 
the senses; yet we see that the iron follows the magnet 
hither and thither until it comes into actual contact, 
and then is lifted up and suspended by the magnet as if 
bound to it by an iron bolt. Why is this ? Though no 
material connecting bond can possibly be discovered by 
the senses, yet reason assures us that there is a substan- 
tial one, notwithstanding an immaterial one ; for an 
effect cannot exist without an adequate cause. We 
have seen the effects. We cannot deny them; 
and were we disposed to do so, reason would give 
the lie to our denial, and conscience would charge 
us with guilt. Almost every day we may witness 
whirling machinery driven by steam, which we can- 
not see, yet we see the effect thereof. We do not 



78 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

see the air, yet we breathe and enjoy it every day, and 
it weighs fifteen pounds to the square inch. The 
nerve-forces are constantly busy on all the nerve-lines 
of our bodies, and they are essential to our existence 
therein, but we have never seen them, nor has any 
other person seen them. The same may be said of 
other forces, as gravity, cohesion, sound and electricity. 
Hence, we term magnetism an immaterial substantial 
force-element of Nature. It is independent of all the 
conditions of matter. Matter is no hindrance to its 
movements. It approximates the nearest of all known 
immaterial substances to spirit, and probably stands on 
the dividing line between the immaterial and the 
spiritual, as odor appears to stand between the material 
and the immaterial. 

184. Logic, or the perception of reason, is in many 
things a surer and safer guide than sense-perception, 
and its cultivation is very often criminally neglected in 
the education of youth, leaving the mind fully exposed 
to the chilling and blighting effects of error. 



ODOR. 79 



CHAPTEE XIIL 

ODOR. 

185. Changes in the combination of the various 
chemical elements of matter produce all the phenomena 
in matter recognizable by the senses, as odor in the 
growth of a flower, sound in the explosion of gun- 
powder, light in the generation of electricity, or color 
through the action of light, etc. 

186. Odor seems to be matter in a very subtle and 
highly attenuated form, that emanates from material 
substances, and comes into actual contact with the 
olfactory nerve, producing a sense-impression which is 
conveyed by the life-force to the brain, where it is per- 
ceived and deciphered by the mind, and classified ac- 
cording to its quality, as pleasant or otherwise. 

187. Odor would seem entitled to rank with imma- 
terial forces, seeing that it is invisible, not subject to 
gravital force, permeates matter like heat and conse- 
quently can occupy the same place as the substance it 
pervades at one and the same time, and manifests its 
presence to the organ of smell as magnetism manifests 
its presence to the organ of vision. 

188. Though odor is diffusive, it can be concen- 
trated, and, to a limited extent, be preserved or 
dissipated. It can, as though related to the imma- 
terial forces, be absorbed by one substance throughout 



80 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

its mass as it is emitted by another, as in the case of 
milk and butter placed near to fish or onions, etc. 
There is a large variety of odors recognized by the sense 
of smell, as there is of flavors recognized by the sense of 
taste. 

189. Some odors are pleasant, refreshing and even 
health-producing ; others are unpleasant, or offensive, 
or destructive of health, or fatal to animal life. 

190. A great difference exists in persons with respect 
to sensitiveness to odors. Some persons are actually 
tormented by odors that are rather acceptable to, or 
endurable by others. For example, some ladies can de- 
tect the scent of tobacco smoke in a garment that has 
been merely carried through a room containing a little 
smoke, even when it has been aired for some time. 
Such a woman, if a wife, has to pay a lifelong painful 
penalty for marrying a smoker — a physiological 
criminal, who injures himself, distresses others, entails 
a curse on his children, and reflects on his Maker ; for 
had he designed him to do anything so filthy and 
offensive he would doubtless have put a chimney up 
through the top of his head, and made all his internal 
organs smoke-proof against fatal diseases. 

191. Certain animals and birds are very sensitive to 
odors ; the vulture is able to detect the odor of carrion 
afar off ; a shepherd dog will follow the scent of his 
master's footsteps for miles ; the bloodhound will fol- 
low a convict and readily distinguish his scent from 
that of all others who have crossed his tracks in all 
directions ; and wild animals can detect the scent left 
by the mere touch of a man on the trap. With respect 
to animal natures, odor will probably be found to be 
the product of waste matter resulting from vital and 
muscular activity. 



ODOR. 81 

192. For the present we will regard odor as a very 
highly attenuated form of matter, and the connecting 
link between the material and immaterial in nature. 

193. " In the growth of a rose, it is evident that its 
odor, which develops with its growth, is a quality 
absorbed either from the soil or atmosphere or both, 
or is the product of the chemical action of light, 
through the atmosphere on the material of the flower. 
Whichever it be, the odor has a material source ; and 
as the flower increases in size, it increases the quantity 
and varies the quality of its odor. A grain of musk 
will emit odor for many years without the least apparent 
diminution either of the substance or of the odor. 
May we not account for this by inferring that the 
musk absorbs from the atmosphere that which replaces 
in quantity what escapes from it as odor, and, at the 
same time, by a chemical change constantly going on, 
keeps the quality unimpaired ?" (T. Nield in Micro- 
cosm.) 

194. " It would seem that odor is the veritable con- 
necting link of substance between the material and 
the immaterial forms, partaking of the nature of both, 
and designed by the Creator to span the chasm lying 
between the two grand divisions of the substantial enti- 
ties of the universe — the material and immaterial 
substances. Connecting links are common between all 
the principal classifications, both in the organic and the 
inorganic departments of nature. Such as that of 
asbestos, forming the connection between vegetable fiber 
and inorganic mineral ; as the mimosa or sensitive plant 
so strangely constituting a connecting link between 
vegetable and animal life ; as the flying fish, connecting 
the fish proper with the bird ; or as the flying squirrel 



82 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

and bat, so beautifully linking bird with mam- 
mal/' (H.) 

195. " May not these links be specially designed to 
gradually carry the thoughts of intelligent and reason- 
ing beings from the gross materials of earth to the sub- 
lime and refined immaterial entities of Nature and 
thereby to convince us that the immaterial is the real 
of all existence, while gross matter is but the temporary 
means of its manifestation : 'For the things which are 
seen are temporal (continuing for a limited time, tem- 
porary, transient); but the thiugs which are not seen 
are eternal/ II Cor. iv. 18." (H.) 

196. The atmosphere is the vehicle or conductor by 
which odor is brought into actual contact with the 
olfactory nerve and produces the sensation of smell. 
All the special senses are modifications of the sense 
of touch. Therefore they require correspondingly 
substantial objects. The organ of sight is adapted to 
the contact of substantial light, of hearing to sound, of 
smelling to odor, of taste to flavor, and of the tactile 
nerves to contact from substance of some other kind. 
All substances, however, are not necessarily tangible, as, 
for example, magnetism, which cannot be discovered 
by any of the senses, only as its presence is made known 
by its effects upon matter. 

197. The normal sense of smell is in some animals 
exceedingly acute, far surpassing that of human beings; 
but even the latter can, according to Valentine, per- 
ceive about the one-hundred-millionth of a grain of 
musk. The minute particles, if such they be, which 
we perceive by smell, no chemical reaction can detect, 
spectrum analysis being only able to recognize the 
two-hundred-millionth of a grain of soda. 



ODOR. 83 

The sense of smell can detect one one-hundred-and- 
twenty-thousandth of a grain of oil of roses ; and not 
quite one three-billionth of a grain of mercaptan, a 
liquid of strong garlic odor, composed of sulphur, 
carbon and hydrogen. The sense of smell is generally 
more acute in man than in woman ; hence perfumes 
that are pleasant to ladies are often unpleasant from 
excess to gentlemen. 



84 SUBSTANTIAL CHRISTIAN PHILOSOPHY 



CHAPTER XIV. 

SOUND. 

198. Sound, in its primary sense, is an imponderable, 
immaterial substance, and is that form of physical force 
by which the sense of hearing in man and animals is 
addressed. Back of all sound is energy as the generat- 
ing impulse. Hence, as perceived by the sense of hear- 
ing, sound is energy expressed. To produce sound 
there must be motion, which is the expression of energy 
in force as the cause of motion. To produce sound 
there must be motion ; but mere motion alone cannot 
produce sound. The sound originally existed in the 
force-element of nature and only needed the material 
motion or vibration of the musical instrument to pro- 
vide the opportunity for its manifestation. Sound is 
not the motion of the vibrating instrument, nor is it 
the resultant of this motion, except incidentally, as it 
furnishes the medium of its manifestation. 

199. The power of any agent as a generator of sound, 
is its capacity tG receive and express sound-energy. A 
blow upon a block of iron or steel produces or generates 
little sound, but if rolled out into a thin sheet, a like 
blow will generate a loud and prolonged sound. Some- 
times the term sound is used to signify the effect of 
sound, or the sensation in our consciousness, which we 
call hearing. 

200. Any tremor or vibration observed in air or other 



BOUND. 85 

sound-conducting medium constitutes no part of sound- 
force itself, but is either the effect of such force in its 
action upon material objects, or is incidental to the 
vibratory process or operation by which sound-force is 
generated and liberated. Though sound-force itself 
will produce vibrations in bodies against which it 
strikes, as, for example, the diaphragms of phono- 
graphs, telephones, etc., in close proximity to sounding 
instruments. 

201. Sound is not perceptibly impeded when travel- 
ing against a wind, for foghorns and steam sirens have 
been heard for miles against heavy gales, at coast signal- 
ing stations. 

202. Sound is also produced by the conversion of one 
force into another, as in the case of a ray of light 
directed against certain substances, as lampblack, 
cotton fiber, etc., inclosed in a glass tube, will cause an 
audible sound to issue from the tube of a pitch corre- 
sponding to the intermittent beam of light. It is well 
known that an electric telephone will convey sound 
without any vibration being produced, first by blending 
with or converting such sounds into electricity, thus 
increasing the intensity of the current, and then at the 
receiving diaphragm reconverting the electricity into 
sound, making the words audible, and that, too, with- 
out any mechanical vibration occurring at either end. 
Until something more definite is known I shall feel 
constrained to believe that sound blends with electricity, 
as in the case of thunder and lightning. It appears to 
me that, in this case, electricity sustains merely a 
stimulating relationship. The diaphragm at the trans- 
mitting end is not at all essential to the conveyance of 
speech over the electric wire. Indeed, messages have 



86 SUBSTANTIAL CHBIST1AN PHILOSOPHY. 

been spoken against the naked ends of the transmitting 
magnet, without any disk at all, and the words' articu- 
late sounds have still been sent, and heard at the receiv- 
ing end all right. 

203. Prof. Chamberlain, says : " My house is con- 
nected by telephone with a neighbor's who lives about 
a mile distant. The instruments are automatic and 
mechanical, and weak without the aid of electricity. 
The entire apparatus i3 very simple, consisting, at each 
end of the line, of a square box, in which is placed two 
double concave diaphragms ; in the center of these is 
fastened the steel wire which acts as the conducting 
medium. Speaking into the box at either end conveys 
the conversation through the wire, and it can be dis- 
tinctly heard at the other end. The wire is supported 
at intervals of two hundred and fifty feet, and is insulated 
at each point of support by a metallic loop through 
which the line passes. 

204. " Soon after the telephone was erected I was 
annoyed by a sound of tapping on the wire. In order 
to remedy the difficulty I took a walk along the line in 
company with a friend and found the obstruction about 
halfway between the two houses, which proved to be 
the limb of a tree which the wind had forced against 
the wire. In order to have the use of both hands with 
which to break off the limb, I held the wire between 
my teeth, when to my amazement I heard with great 
distinctness the sound of conversation, and was able to 
recognize the voices of those speaking in the room at 
home. I then gave the call by tapping lightly with my 
finger on the wire. This call was immediately answered, 
and I experienced still greater astonishment when I 
found that by keeping the line between my teeth and 



SOUND. 87 

speaking, I could make myself understood at either end 
of the line, and carry on a conversation in this novel 
way as easily as with a diaphragm. This discovery, 
which was to me most startling, may perhaps be known 
to some of the readers of The Microcosm. Will you* 
kindly afford an explanation of the manner in which 
articulate sounds, as in the above case, can be com- 
municated to the naked wire without the assistance of a 
diaphragm, while at the same time preserving, in a most 
unmistakable manner, the tone, inflection, and general 
character of the voice of the speaker?" 

205. Sound-pulses are not sent off at all by the vibra- 
tory motions of the sound-producing body, but after 
being generated by the substantial particles of the 
sonorous instrument, they travel by a law of conduction 
and radiation somewhat analogous to that of electricity 
through a wire. We surely cannot suppose that elec- 
tricity is sent through the wire three thousand miles 
a second by the rotary motion of the dynamo machine. 

206. The chief peculiarities of sound are intensity, 
pitch, duration, and quality or timbre. Intensity de- 
pends upon the amplitude or extent of the arc of vibra- 
tion. Pitch has reference to sound as high or low, 
sharp or grave, and is the main foundation of all music, 
and of the basis of harmony, and of the essentials of 
ordinary expression. As sound is developed by the 
vibratory action of some sound-producing body, by 
which this peculiar form of natural force is generated 
or liberated from the force-element of nature, it follows, 
and has been abundantly proved, that the pitch of 
sound depends upon the number of such vibrations in a 
given time by which any particular sound is produced 
and conveyed to the ear. Sounds can be heard by the 



88 SUBSTANTIAL CHRISTIAN PlllLObOPHY. 

best ears from sixteen to about sixteen thousand vibra- 
tions in a second. The average range of tone, however, 
in orchestral music is believed to extend from about 
thirty to eight thousand vibrations per second. 

207. Sound force is generated both by lower and 
higher rates of vibrations than those named as producing 
audible sound, but which exceeds the capacity of our 
sensations. Hares, for instance, can hear sounds from 
a distance that human beings cannot perceive. It has 
also been proved by the microphone, that very small 
insects have conversational sounds by which they com- 
municate with one another, but which are far too deli- 
cate for our unaided ears. Intensity of sound inside of 
our sensations signifies loudness, but externally, the 
strength or quantity of this force generated or liberated 
from the force-element of nature. 

201. Sound cannot travel an inch further than it 
has a suitable conducting medium. Hence it cannot 
travel in a perfect vacuum. Glass is said to be the best 
known conductor of sound, though the worst conductor 
of electricity. 

Take the magneto-telephone as an interesting example. 
Here are three forces — sound, magnetism, and electricity. 
Sound, at a temperature of sixty degrees Fahrenheit, 
travels through air at a speed of about eleven hundred 
and twenty feet, and through steel wire nineteen thou- 
sand feet, in a second of time, and electricity travels 
through copper wire at more than two hundred and 
eighty-eight thousand miles per second. When the sub- 
stantial sound-pulses are spoken against the magnetized 
transmitter, both forces reach the distant end of the 
wire at the same time, and each as distinct in its nature as 
when it started at the opposite end of the wire. There 



SOUND. 89 

is no correlation or conversion of one force into another. 
Why is this, and how can the mystery be explained ? 
It is reasonable to suppose that, chemically speaking, 
there is such an affinity, or humanly speaking, such an 
intense attractive sympathy between sound and electric- 
ity, that they so unite or coalesce, while retaining their 
original natures, that the former is conveyed in the 
embrace, so to speak, of the latter, the stronger and * 
speedier force, to the distant receiver, without any 
movement whatever from the wire or diaphragm. 

209. Sound travels by a law of conduction or radia- 
tion suited to that peculiar form of force, and which 
law (at present unknown to man) is adapted by the All- 
wise Author of Nature to the various bodies through 
which sound passes at varying rates of velocity 
according as their material particles are variously 
arranged and held together by the force of cohesive 
attraction. 

210. The velocity of sound is the same in a given 
medium, whether the sounds be soft or loud, high or 
low, simple or complex. The velocity of all sounds in 
air is about eleven hundred and twenty feet in a second, 
at the temperature of sixty degrees Fahrenheit. The 
law of sound conduction, like the law of resonance or 
sound augmentation, is not entirely known at present. 
Density and elasticity seem to have nothing to do with 
the rate of sound velocity through different bodies: for 
example, lead is one of the most inelastic, as well as one 
of the densest of bodies, yet conveys sound many times 
faster than air, one of the least dense, and one of the 
most elastic of all known bodies. Sound, as a substan- 
tial entity, will move a sound-producing body that is in 
unison into sympathetic vibration. The substantial 



90 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

sound-force issuing from the sounding instrument in 
sonorous pulses of force corresponding to its vibrational 
number, strikes the unison instrument, which, being 
tuned to the same pitch, stands ready to act sympa- 
thetically, and respond by absorbing the radiating force, 
so to speak, thus reproducing the same tone, though 
with much less intensity. The sound pulse from one 
tuning fork, heavily bowed, has been known to 6tart 
another fork at a distance of one hundred and eighty 
feet when in sympathetic unison and mounted on their 
resonant cases so as to have their sympathies augmented 
by the sonorous or resonant qualities of these wooden 
cases. To prove that air waves have nothing to do with 
this sympathetic action, remove the two forks from 
these resonant cases of the wood, and place them on 
iron cases of the same size which will vibrate and dis- 
turb the air with even more mechanical force than will 
the wooden cases, though with but a small fraction of 
the volume of sound; and however heavily the actuating 
fork may be bowed and set in vibration, no sym- 
pathetic effect will be produced on the other fork, 
even if only one-tenth that distance away, notwith- 
standing the same or even greater atmospheric action is 
produced. 

211. This sympathetic vibration is not produced by 
air or sound waves as taught in the text-books, but by a 
substantial though immaterial sound-force. For a deli- 
cate gold leaf experiment incontestibly proves that the 
vibrating fork does in no degree disturb even a confined 
column of air at the distance of one inch from its 
prongs. How then can it affect a fork one hundred and 
eighty feet distant ? Were sound not a substantial 
force, how could it be reflected, as in the case of an 



SOUND. 91 

echo, somewhat as a rubber ball rebounds from a hard 
surface ? With respect to air waves and water waves 
there is no true reflection about them. The term con- 
volution would be more appropriate at least to water 
waves. 



92 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 



CHAPTER XV. 

SOUND. 

212. Dr. Audsley, of London, England, the greatest 
artistic organ builder now living, recently delivered a 
very interesting lecture on the Substantial Philosophy to 
an audience of distinguished musicians. In illustrating 
sympathetic vibration, he used two steel tuning forks in 
unison, each weighing fifteen ounces ; having sent one 
with appropriate instructions to the extreme end of the 
hall, he bowed the other, and soon the distant mate 
audibly responded, to the complete satisfaction of his 
hearers, and thus gave them a striking proof thatsound, 
though invisible and immaterial, was a substantial force, 
producing remarkable effects. 

213. The doctor says : "I am of opinion that sym- 
pathetic vibration or sympathetic generation of sound 
forms one of the most remarkable and noteworthy phe- 
nomena of acoustics ; and there can be no question of 
the great importance of sympathetic vibration as a 
teacher and as a guide to a right understanding of the 
nature of sound. Though sympathetic vibration is 
a self-evident fact in nature, I have both the assurance 
and the boldness to stand before you, the accomplished 
members of the most distinguished musical association 
in the land, and say that there is no such thing in 
existence as (the much vaunted) interference of sound. 



SOUND. 93 

as taught in our text-books on acoustics." These books 
teach us how to produce this " interference "or silence. 
When "two unisonant tuning forks are sounded 
together," " the condensations of one coincide with the 
condensations of the other, and the rarefactions of the 
one with the rarefactions of the other, and thus the two 
forks assist each other; but if the rarefactions of one 
system of waves coincide with the condensations of the 
other system, the air (beyond the second fork) becomes 
quiescent and we have silence. The action here re- 
ferred to is called interference." "Thus it is possible 
by adding the sound of one fork to that of another to 
abolish the sounds of both. We have here a phenomenon 
which, above all others, characterizes wave-motion. 
This silence is produced by placing the two forks half a 
wavelength apart, and set them in vibration." (English 
Text-Book on Sound.) 

214. In reply to this great English authority, Dr. 
Audsley, says : "I unhesitatingly affirm there is not one 
atom of truth in the statement made, and I defy any 
experimenter with two forks, or, indeed, with any two 
sounding bodies, to produce silence in the manner so 
clearly laid down. I say it cannot be done." And the 
doctor might have added : All careful experimenters, 
whose all-absorbing passion is love of truth and fact, 
confirm his statement. It cannot be done. 

215. The doctor further adds : " The apparatus I 
now submit for your inspection is called, for want of a 
better name, the ' acoustical turbine/ It consists of 
four small canister-shaped vessels of aluminum, closed 
except at their projecting necks. These vessels are 
resonators (capable of resounding), accurately tuned to 
the note C 4 , of five hundred and twelve vibrations per 



94 SUBSTANTIAL CHBISTIAN PHILOSOPHY. 

second. The resonators are attached or suspended to 
the extremities of four arms, also of aluminum, provided 
at the crossing with a little agate cup, which rests upon 
a sharp steel point attached to a small stand. By this 
simple arrangement the suspended resonators are per- 
fectly balanced and revolve with the greatest ease. The 
remaining part of the apparatus consists of a tuning- 
fork, O, perfectly in accord with the resonators, 
mounted on a resonant case. 

216. " This experiment is performed as follows : 
Placing the resonant case with its open end directly 
opposite the 'turbine/ which of course is perfectly 
motionless, I set the fork into vibration by bowing it at 
short intervals so as to keep up the discharge of sound- 
force, and immediately the ' turbine' commences to 
revolve and gradually gains speed until it moves round 
with considerable rapidity. The resonators move with 
their closed and flat ends foremost, carrying their open 
necks behind them, and they will move in no other way 
under the influence of sound-force. If I set the turbine 
revolving in the opposite direction and then bow the 
fork, it will be observed that a diminution of speed 
instantly takes place, then the * turbine 9 conies to a 
standstill, and then it slowly resumes its true motion. 
There is one important fact which must be mentioned, 
namely, that the apparatus will move with no fork 
which is not in perfect unison with the note to which 
the resonators have been tuned." 

217. Dr. Hall gives the best explanation of this 
phenomenon yet made public. He says ; " Let it be 
distinctly remembered that substantial but immaterial 
pulses of sound-force do not act at all on material 
bodies, however light and easily moved, unless their 



SOUND. ' 95 

vibrational tension puts them in synchronous sympathy 
with that of the sounding instrument. Hence, unless 
there were something connected with the four arms of 
this wheel having a tension in sympathetic synchronism 
with the substantial sound-pulses emitted by the C*fork, 
it is manifest that such pulses would produce no effect 
on the wheel one way or the other. But here is the 
fact that unlocks the whole mystery. The air column 
or chamber in each of these resonators is in exact sym- 
pathy with the C* fork,, and has the same vibrational 
number; but as these air columns can only be reached 
in full power by the sympathetic force at the ends hav- 
ing the open necks, hence the substantial sound-pulses 
from the fork and its resonant case acting exclusively 
against that end of the air chambers must necessarily 
drive the resonators in the direction which they do." 

218. This experiment shows that sound is essentially 
distinct from air in nature and action ; that it is a sub- 
stantial force, related to gravity, electricity and mag- 
netism as a motive power, and that like those forces it 
acts by a law peculiar to itself. 

219. A sounding bell in a vacuum is not heard out- 
side of the receiver for want of a conducting medium 
(air) for its sound-pulse, and hence it returns to the 
force-reservoir of nature whence it came. But it can 
be distinctly heard throughout a large hall if the sound 
lias any other good conductor as a substitute for the 
exhausted air. Let the bottom of the receiver be a pine 
board, and let the shank of the bell rest embedded in 
this wood, and then rung, and it will be heard with 
about the same intensity in a perfect vacuum as when 
the receiver is filled with air. The wood takes the 
place of the air as a conductor; for air waves, and 



&6 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

we might with as much reason say, water waves, and 
iron waves, have nothing whatever to do with the 
hearing of sound. Kq evidence of this, close both 
ears with your fingers and then touch your teeth to 
the wooden base of the receiver, and you will find 
that the sound of the bell in vacuo will be intensely 
heard. 

220. " The fact of the uniform velocity of all sounds in 
air at a given temperature is verified by listening to the 
playing of a band of music at a distance, when all the 
sounds, however varying in intensity and pitch, will 
reach the observer in perfect time." To ascertain the 
velocity of sound, "It is evident that so much must be 
added or deducted from its velocity as will correspond 
with the bodily movement of the conducting medium, 
either with the sound or in the opposite direction. To 
illustrate : As sound travels in still air at sixty degrees 
Fahrenheit at a velocity of eleven hundred and twenty 
feet in a second, it is manifest if the air itself were 
traveling in the same direction, at the rate of thirty feet 
to a second (about twenty miles an hour), that we would 
have to add these thirty feet to the real velocity of 
sound as measured from one fixed station to another, 
making it eleven hundred and fifty feet a second, 
instead of eleven hundred and twenty. But if we 
change stations and send the sound against the same 
breeze, we must deduct the thirty feet a second from 
the actual velocity of the sound, making it only ten 
hundred and ninety feet instead of eleven hundred and 
twenty." (Sub. Phil.) The velocity of sound in air is 
said to increase about two feet a second for each degree 
Centigrade above freezing point. 

221 The speed of sound varies according to the 



SOUND. 9? 

medium through which it travels, whether it be air, 
gas, water, metal, or wood, etc., as the following facts 
will show. The figures express the number of feet 
traveled in a second through each medium. 

Still air (at sixty degrees Fahr.) 1,120 

Water 4,708 

Hydrogen gas 1,164 

Oxygen gas 1 ,040 

Carbonic acid gas 858 

Metals. 

Iron (at sixty degrees Fahr.) 16,800 

Iron at one hundred degrees Cent 17,386 

Cast steel at one hundred degrees Cent 16,153 

Copper at one hundred degrees Cent 10,802 

Platinum at one hundred degrees Cent 8,437 

Silver at one hundred degrees Cent 8,658 

Woods. 

Aspen, along line of fiber 16,677 

Fir, aloug line of fiber 15,218 

Sycamore, along line of fiber 14,639 

Maple, along line of fiber 13,472 

Oak, along line of fiber 12,662 

Pine, along line of fiber 10,900 

Fir gives a speed of only 4,382 feet across the ring, 
at right angles to the direction of the fiber ; maple only 
5,047, and pine only 4,611, with a like variation per 
second in the others. 

222. We define sound to be one of the primordial, 
invisible, immaterial, but substantial forces of Nature; 
expressed energy, "governed by laws ordained and fixed 
immutably by the Creator." " This form of force can 
only be generated or liberated from the force-element 
of Nature by one means devised for that end — namely, 
vibration of the sonorous body." 



98 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

223. Sound-pulse is an emission of sound-force 
carried by one stroke or vibration of the sonorous body, 
and just as often as the vibration takes place, just so 
often will a pulse of sound-force be sent off. So that a 
tuning fork making two hundred and fifty-six vibra- 
tions in a second will send off two hundred and fifty-six 
pulses of sound-force in a second. The number of 
vibrations determines the pitch, while the amplitude of 
swing determines the intensity, and this again depends 
upon the amount of stored-up substantial force or 
energy that has been imparted to the fork. Sound- 
force travels at a velocity of only ten hundred and 
ninety-three feet a second in the air, while it will travel 
through iron wire at a velocity of over seventeen thou- 
sand feet a second. 

Sound is a substance or it could not produce sympa- 
thetic vibration in a distant tuning fork ; it could not 
give motion to the "acoustical turbine," and thus claim 
causative relation with wind, water, steam and elec- 
tricity ; it could not rebound as in reverberation cr 
echo. For a nonentity cannot rebound. It must 
itself be a substance, and it must strike a substance to 
render a rebound possible. Sound is a substantial 
cause, producing most marvelous effects. Light, heat 
and sound, as immaterial substances, can be refracted, 
concentrated and reflected, just as material substances 
can, and we are compelled therefrom to conclude that 
they are substantial entities. 

224. The Pythagorian fog is now cleared away from 
sound, and it stands before us as one of the great royal 
forces of Nature, that will be the handmaid of holiness 
and love forever, reverberating through the vast arches 
of the temple of God in heaven — our Father's house. 



THE WAVE THEORY OF SOUND. 99 



CHAPTER XVI. 

THE WAVE THEORY OF SOUND, AS TAUGHT IN NEARLY 
ALL THE COLLEGES OF CHRISTENDOM. 

225. If true, it requires us to believe mental and 
mechanical impossibilities. The following facts will 
show that it is one of the greatest scientific frauds that 
ever misled the mind of humanity. 

226. Pythagoras, who lived about twenty-five hundred 
years ago, was a noted Greek philosopher ; though he 
believed in the soul as a personal being distinct from 
the material body, he maintained that sound is only 
the phenomenon of the vibratory motion of matter ; but 
this has never been proved and never can be, because it 
is self-evidently false, as matter cannot move in two 
opposite directions at the same instant of time ; yet on 
this baseless assumption is built the mode-of-motion 
theories of sound and light. 

227. Tyndall the highest English authority, Helm- 
holtz the highest German authority, and Mayer the 
highest American authority, with many others, agree in 
maintaining and defending this baseless theory. 

228. Tyndall says that a sonorous body that makes 
four hundred and forty vibrations in a second, con- 
denses the air into waves about three feet apart from 
" crest to crest." Prof. Mayer says : " The violin sets 
the air trembling with five hundred tremors a second. 



100 SUBSTANTIAL CBltlSTIAN PBILdSOPBf. 

and these speed with a velocity of eleven hundred 
[eleven hundred and twenty] feet in a second in all 
directions through the surrounding air. They soon 
reach the drum-skin of the ear. The latter, being 
elastic, moves in and out with the air that touches it. 
Then this [tympanic] membrane, in its turn, pushes 
and pulls the three little ear-bones five hundred times 
in a second and . . . shakes the fibers of the auditory 
nerve five hundred times." Let the reader bear in mind 
that all this shaking is purely imaginary, as we shall 
soon see, and yet is taught in nearly every collegiate 
institution as veritable science. 

229. The wave-theory teaches that sound consists of 
air-pulses, or of " condensations and rarefactions, sent 
off from a vibrating instrument/' Sir William 
Thomson says : " Any [barometric] pressure, which is so 
sudden as to let us perceive it as sound, is sound." " If 
by any means a fall in the barometer could happen, 
amounting to the tenth of an inch, and taking place in 
a thousandth of a second — would affect us quite like 
sound. What is the difference between a noise and a 
musical sound ? Musical sound is a regular and 
periodic change of [atmospheric] pressure." " We have 
distinctly only one thing to deal with in sound, and 
that is air-pressure, or the variations of air-pressure." 
How exquisite the simplicity, Sir William ! How pro- 
found the science ! How deserving a coronet of fame ! 
Let us now have a musical barometer ! 

230. Now, my respected readers, I purpose to show 
you that the wave-theory of sound, as at present taught 
to our children, is one of the most stupendous frauds 
that ever enslaved the mind of Christendom. We have 
an abundance of business frauds, of religious frauds in 



TllH WA VE THEORY Off SOUND. 101 

every department of Christian activity, but here we 
have a gigantic scientific fraud, hoary with age, robed 
in all the insignia of state,, and worshiped as the un- 
known God, not in heathen Greece, but in the holy of 
holies in the great temple of Christianity. Great ex- 
tremes often meet in this world. We have the noble 
Puritan giving up his useful life amid the martyr-flames 
for the good of man and the glory of God ; but against 
this we have Tetzel selling indulgences for the com- 
mittal of all kinds of crime. We have our Elijahs, 
Johns, Peters, and Pauls, zealously jealous for Jehovah's 
honor in rescuing the perishing ; but against these we 
have the Wave-Theory-Gamaliels of all Christendom 
strutting about with a writ of ejectment to dethrone 
the Creator from the world he has made so beautifully, 
adjusted so admirably, watched over so unceasingly, 
and cared for so tenderly ! Is there any line long 
enough to sound the depth of man's ingratitude to his 
best friend ? 

231. I have said that the wave-theory of sound and 
light is an enormous scientific fraud. Let us see what 
its deliberate, audacious, and even contemptible teach- 
ings require us to believe ; and remember that these 
teachings enfold the reasons on which the Materialists 
and Atheists seek to rob us of our souls and a Father- 
Creator, and give the lie to Divine Revelation that alone 
hath brought life and immortality to light; and let us 
bear in mind that there are thousands of men in the 
pulpits to-day who either connive at, or silently indorse, 
or openly champion these fatal, soul-destroying teach- 
ings. Never was there a time when it was more im- 
portant that every intelligent man should stand on his 
own individuality and realize his own responsibility as 
to how and what he listens to as truth. 



102 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

232 "This wave-theory teaches the anomalous 
doctrine that when the prong of the fork moves only 
at the rate of one inch in a second, it sends off con- 
densations of air at sixty degrees Fahrenheit, at the 
rate of eleven hundred and twenty feet in the same 
time ; and then if it should move two thousand feet in 
a second, it would even then send a wave exactly at the 
same rate of eleven hundred and twenty feet in a 
second, and no faster ! And as the culmination of 
scientific absurdity, we are forced to the conclusion 
that if the prong should travel only at the rate of one 
inch in a year, it would still condense the air because it 
displaces all its particles, driving off its so-called 
waves at the same velocity of eleven hundred and 
twenty feet in a second ! Such is the logic of these 
distinguished teachers of the wave-theory — these re- 
nowned leaders of scientific thought. They cannot be- 
lieve the truths of revelation and laugh at the idea of 
Jonah being saved by a sea-monster — probably white 
shark, some of which are able to swallow a horse ; but 
these scientists feel no difficulty in swallowing an 
illogical elephant, and thus make fine fun for a half- 
witted schoolboy. 

233. The wave-theory teaches that the measura- 
ble atmospheric vibrations sent off from a powerfully 
sounding instrument, and which visibly communicates 
similar bodily movements to the diaphragm of a 
phonograph, are sound-waves ; and that these " to and 
fro atmospheric oscillations " and " condensations and 
rarefactions" are truly sound-waves ! Helmholtz says : 
"Among sonorous bodies, which move in the same 
way [as the pendulum], only very much faster, we may 
mention the tuning fork." Tyndall speaks of the 



THE WA VE THEORY OF SOUND. 103 

prong "swiftly advancing," and Helmholtz, "of its 
moving very much faster than a pendulum." Of 
course, these scientists well knew that the prong of a 
tuning fork must advance swiftly and must move very 
much faster than any pendulum ever constructed, be- 
fore it can compress the air immediately in front of it, 
and " carve the air into condensations and rarefactions/' 
which will create sound-waves and send them off in all 
directions at the velocity of eleven hundred and twenty 
feet a second to " shake the drum of a distant ear." 
How can a prong, demonstrated to only move at each 
swing one-seventeen-thousandth part of an inch in the 
two hundred and fifty-sixth part of a second, send off 
such waves, measuring about four feet four inches from 
condensation to condensation, at the uniform velocity 
of eleven hundred and twenty feet in a second of time, 
which equals a rate of travel of one-sixty-sixth of an 
inch in a second, a " motion absolutely incapable of 
disturbing the air even to the distance of one inch from 
the prong/' 

234. But Captain Kelso Carter, Professor of Higher 
Mathematics in the Military Academy, Pennsylvania, 
has demonstrated by careful experiment, that a large 
Koenig fork of two hundred and fifty-six vibrations in a 
second actually produces an audible sound, while its 
prongs, at their swiftest motion, are not traveling at a 
velocity of more than one inch in two years ! — twenty- 
five thousand times slower than the hour-hand of a 
clock ! How large a wave can such " condensation 
and rarefactions" produce! What superlative non- 
sense to teach, as natural philosophy, that a prong of a 
tuning fork demonstrably traveling at this exceedingly 
slow rate of one inch in two years, "carves" the air 



104 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

into "condensations and rarefactions" and sends them 
off at a velocity of eleven hundred and twenty feet in a 
second, a motion absolutely incapable of disturbing the 
air, even to the distance of one inch from the prong, 
almost too slowly to be realized by the mind. (Dr. 
G. A. Audsley, F. R. I. B. A., London, England.) This 
is the "swiftly advancing" of Tyndall and " very much 
faster than a pendulum " of Helmholtz ! 

235. We are required to believe that the so-called 
sound-waves produced by the oscillation of the tuning 
fork resemble water-waves. But they are not sound- 
waves at all, neither do they resemble water-waves. 
They are merely air-waves, or rather air-pulses produced 
by the sounding instrument or sonorous body, that in- 
cidentally pass off at the same time as the sound-pulses, 
and cannot justly be compared to water-waves. Gravital 
force has no perceptible effect on sound ; but it is the 
chief agent in the production of water-waves. Throw 
a pebble into a pond, and a ring of water is raised 
around the place where it strikes, proportioned to its 
size. Then gravity, as it pulled down the pebble, also 
pulls down the ring of water, thereby pressing up 
another ring outside of it but not quite so high ; then 
it pulls that down, pressing up another, and so on, as 
far as the wave extends. The air-pulses are sent off by 
the force of the disturbing body, but the water-waves 
are not sent off at all by the disturbing body that 
originated them, and their velocity is from an entirely 
different cause — the uniform vertical pull of gravity 
and the size and height of the wave, as regulated by 
the law of falling bodies. 

236. We are required to believe that the tympanic 
membrane is essential to hearing, and that we can only 



THE WA VE THEORY OF SOUND. 105 

hear sound by the bending in and out of this membrane 
of the ear, weighing only half a grain, and by the 
pitch and tone of an A fork it must bend in and out 
four hundred and forty times a second ! As Tyndall 
says, this is a "shaking of the drum of the distant 
ear I" But what is this shaking of four hundred and 
forty pulses bombarding this little thin and semi-trans- 
parent membrane in a second, compared with what 
must take place while listening to a large orchestra ! 

237. Now for the facts. The human race has been 
led to believe during twenty-five hundred years that the 
tympanic membrane was a tight, elastic, drumhead- 
like substance, that is essential to hearing, and that it 
bent in and out by the so-called sound-waves. But it 
is now demonstrated by anatomy, facts and experiments 
that such is not the case, and never was. The 
Ptolemaic Theory of Astronomy prevailed until 1543, a 
period of fourteen hundred years. Then the true 
theory had to struggle against the ignorance and 
prejudice of philosophers for nearly one hundred years 
before it was taught in the schools. But this mem- 
brane tympanic error has enslaved the public mind for 
a much longer time, and the most violent opponents to 
its overthrow are the scientists and many of the 
clergy. 



106 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 



CHAPTER XVII. 

THE WAVE THEORY OF SOUND. 

238. So far "from the tympanic membrane being 
elastic, it is an absolutely inextensible membrane, 
chiefly composed of tendinous or sinewy fibers [known 
to some persons as gristly fibers], and is about one 
two-hundred-and-fiftieth of an inch thick. Its curved 
form renders it essentially different from all other 
membranes hitherto studied in acoustics. It is a con- 
cavo-convex membrane and cannot vibrate without 
dislocation, being of a fibro-tendinous character and 
inelastic, and would by its vibration produce such a 
crackling sound that all other sounds it would sink into 
nothing compared with the sounds itself would pro- 
duce, were it to vibrate as physiologists say that it 
does. I take the ground, then, that the object of the 
tympanic membrane is not for the purpose of vibrating 
and conveying sounds to the auditory nerve, but for 
the purpose of collecting sound, and also as a pro- 
tection to the cavity of the drum the same as the eye- 
lid is a protection to the eyeball and its delicate 
mucous surface." (Prof. Henry Olin, M.D., of Chi- 
cago Medical College.) 

239. Again, Prof. H. Raymond Eogers, M.D., of Dun- 
kirk, N. Y., than whom there is no higher authority 
living, says: "Already the minds of thoughtful men are 
being freed from the iron dominion of the old theory of 



THE WAVE THEORY OF SOUND. 107 

the mechanical action of waves of air upon the vibrating 
drum of the ear. The essential irrationality of the 
theory makes itself seen and felt. Men are now ready 
to listen to the fact that the drum of the ear is in no 
sense a resounding drum beaten by waves of air. A 
membrane diminutive and flaccid, it would never have 
been supposed to play the part of a tense drumhead, 
except in blind support of a theory. The imagined 
vibratory action of the membrana tympani is a mechan- 
ical impossibility. These membranes are not flat, as 
popularly supposed, but funnel-shaped, with a depressed 
center, surrounded by sides gently convex outward. 
They cannot, therefore, act like stretched membranes 
and vibrate like drumheads. And, too, the auditory 
ossicles [little bones] are not so attached to those mem- 
branes as to be subject to a synchronous vibration. 
This is impracticable. These facts alone are sufficient 
to destroy the accepted theory of sound." We thank 
these medical gentlemen for their testimony to anatom- 
ical facts. 

240. " Sir Astley Cooper was consulted by a gentleman 
who had become deaf through inflammation of both 
ears; after several months his hearing began to return 
to him. During the examination by Sir Astley, it was 
found that when he filled his mouth with air, and closed 
his nostrils and contracted his cheeks, the air thus com- 
pressed was heard to rush through the meatus audito- 
rius [external opening of the ear] with a whistling noise, 
and the hair hanging from the temples became agitated 
by the current of air that issued from the ear; when a 
candle was applied the flame was agitated in a similar 
manner. Sir Astley passed a probe into each ear, and 
thought the membrane of the left side was totally 



108 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

destroyed, as the probe struck against the petrous [hard] 
portion of the temporal bone. In the space usually 
occupied by the membrana tympani was found an open- 
ing or aperture without a trace of membrane. On the 
other or right side also a probe could be passed into 
the cavity of the tympanum, through an opening 
one-quarter of an inch in diameter in the center 
of the tympanic membrane. Yet this gentleman 
was not only capable of hearing everything that 
was said in company, but was nicely susceptible of 
musical tones; he played the flute, and had frequently 
borne a part in concerts, and he sung with much taste 
and perfectly in tune." (Dunglison's Physiology.) 
Certainly in this case there were no tympanic mem- 
branes to receive the sound-waves — the " condensations 
and rarefactions" of the air. 

241. In a lecture delivered by Sir William Thomson 
at Birmingham, in 1883, he says: " Heariug is per- 
ceiving something with the ear." What is it we perceive 
with the ear ? It is something that we can also perceive 
without the ear; for instance: Beethoven, though deaf 
the greater part of his life, was the greatest master of 
sound, in the poetic and artistic sense, that ever lived; 
and during the period of his deafness were composed 
some of his grandest musical compositions, and without 
the possibility of his hearing them himself, for his hear- 
ing by the ear was gone from him forever. But he used 
to stand with a stick pressed against the piano and 
touching his teeth, and thus he could hear the sounds 
that he called forth from his instrument. I have 
recently read of telephonic messages being taken by the 
teeth from midway of the wire. Whether confirmed or 
npt I am unable to say. However ? sufficient has been 



THE WA VK THEORY OF SOUND. 109 

given to completely annihilate the wave-theory of sound 
as at present taught in the college text-books through- 
out Christendom. But as materialistic scientists boast 
of the wave-theory as furnishing them sufficient ready 
means by which they can rob man of his soul, and the 
universe of its Creator, we design not to leave it until 
we leave it as David left the Philistine — dead. 

242. 4. The wave-theory requires us to believe that 
a tiny locust can do mechanical impossibilities. Scien- 
tific men say that this little insect is one of the locus- 
titlae (a saltatorial family of the order orthoptera) ; but 
we common people call it katydid. 

243. But we must now let our little acoustic friend 
exhibit its mechanical and artistic abilities. For, little 
though it be, it is a veritable Samson, causing conster- 
nation and confusion among the fleeing Philistines of 
the wave-theory army. Though insignificant in ap- 
pearance, weighing not quite six grains, nevertheless 
its marvelous musical sound can be heard one mile in 
all directions, as admitted by Darwin. The pitch 
of its sound is A, which gives four hundred and forty 
vibrations in a second. 

244. Now, if the wave-theory be true, we must be- 
lieve that our tiny locust actually throws the entire area 
of four cubic miles of atmosphere — which, in round 
numbers, weighs twenty-four million tons — into waves 
constituted of condensations and rarefactions, and 
thereby shake the tympanic membrane of hundreds of 
thousands of human beings, who might happen to be in 
a position to hear it. In so doing, our katydid by 
scraping its legs across the horny divisions of its 
wings exerts a mechanical energy sufficient to shake two 
thousand million tons of tympanic membranes, swinging 



110 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

each "to and fro " at the rate of four hundred and 
forty oscillations in a second. Careful estimation by 
actual weight shows that it requires no less than six- 
teen thousand tympanic membranes to weigh one 
pound, and thirty-two millions to equal one ton of two 
thousand pounds. Hence our little locust must exert a 
force on the four cubic miles of air sufficient to bend in 
and out two thousand million tons of tympanic mem- 
branes four hundred and forty times a second, as re- 
quired by the wave-theory : the force must be sufficient 
to shake a tympanic membrane weighing half a grain, 
at every cubic quarter inch of four cubic miles of air, 
four hundred and forty times in a second. The locust 
is thus supposed to agitate one hundred and twenty 
million tons of air, and keep up the feat for a full 
minute. 

245. The mathematicians of both Europe and 
America have long had their biggest mathematical guns 
trained on this poor locust, but, with the best ammuni- 
tion obtainable, it cannot be silenced or dislodged ; no, 
not even wounded ! If I were a wave-theorist I would 
rather tenfold take a large emetic than swallow the 
locust-pill! They have long wriggled and twisted and 
squirmed like a snake in hot ashes to avoid the dose, 
but take it they must. Peaceable treatment is a failure ; 
heroic treatment is now a necessity. 

246. The reader must remember that the wave- 
theory teaches that sound only travels by the mechan- 
ical shaking of the air — by "throwing it into condensa- 
tions and rarefactions," called waves, and every part of 
the air thus permeated with sound is disturbed by a 
force sufficient to shake a tympanic membrane four 
hundred and forty times a second ; since the sound can 



THE WA VE THEOR Y OF SO UN&. ill 

only be heard by the bending of the membrane "in 
and out/' according to all authorities of the wave- 
theory. In addition to this oscillation of the mem- 
brane, the air is said to be heated and cooled the same 
number of times in a second, and this heating and 
cooling by the insect's sound is estimated to be sufficient 
to add one hundred and seventy-five feet in a second to 
its velocity, which is thus brought up to the actual 
speed required — eleven hundred and twenty feet in a 
second, at sixty degrees Fahrenheit. 

247. Prof. Tyndall makes no distinction between the 
air- wave and sound-pulse in a magazine explosion. In 
referring to the effect of such an explosion on the 
Church at Erith, in 1864, he says : " Every window in 
the church, front and back, was bent inward. In 
fact, as the sound-wave reached the church it separated 
right and left, and for a moment the edifice was clasped 
by a girdle of intensely compressed air." 

248. Dr. Mott contends that if sound consisted of 
wave-motion, as the materialists claim, we should hear, 
even in the sustained musical tone of one instrument, 
explosive sounds caused by the king wave ; whereas, 
when we hear the music of a band at some distance, the 
harmony reaches the ear as a whole. 

249. In the four cubic miles of air, the two opposing 
forces are the locust and the air particles. In this case 
the locust force overcomes the inertia of the twenty-four 
million tons of air to the extent of bending the tym- 
panic membrane "in and out." How much force is 
required to overcome the inertia of this weight of air ? 
We are told that a hurricane moving at the rate of one 
hundred miles an hour exerts a pressure of fifty pounds 
to the square foot. Now an air-wave moves at the 



112 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

rate of eleven hundred feet in one Second, which 
gives the tremendous velocity of seven hundred and 
fifty miles an hour. The atmospheric resistance in- 
creases as the square of the velocity. Hence, the 
amount of pressure upon a square foot of surface ex- 
erted by air moving at the rate of eleven hundred 
feet a second actually amounts to twenty-eight 
hundred pounds of positive pressure to the square 
foot, which brings the grand total up to about seventy- 
eight million four hundred thousand tons, equal to the 
entire weight of nearly four million of twenty-ton loco- 
motives ! The amount of mechanical force exerted by 
the locust must be equal to the total resistance of the air 
every second, which is seventy-eight million four hun- 
dred thousand tons. Let us recapitulate the facts here 
stated: 

250. 1. A locust can be heard throughout four cubic 
miles of air. 

%i This volume of air is moved to and fro at a rate of 
eleven hundred feet a second. 

3. The locust is the sole mechanical cause of this 
motion, if there be such motion. 

4. This amount of air actually weighs twenty-four 
million tons. 

5. It is of no consequence how far the air particles 
actually move. 

6. The amount of mechanical force exerted by the 
locust must be equal to the total resistance of the air. 

7. This total resistance to be overcome every second 
amounts to seventy-eight million four hundred thou- 
sand tons. 

8. " Nothing gives what it does not possess." (Cap- 
tain B. Kelso Carter, Professor of Higher Mathematics 
in the Military Academy, Pennsylvania.) 



TEE WAVE THEORY OF SOUND. 113 

251. "A number of years ago aseries of remarkable ex- 
periments was tried upon Lake Geneva, in Switzerland, 
by Messrs. Colladon and Sturm, who, by means of a bell 
and some iugenious apparatus, determined accurately 
the velocity of a sound-wave through water; which 
was found to be four thousand seven hundred and eight 
feet per second. They heard the sound of a bell, struck 
under the water nine miles off, clear across the lake. 
It would be perfectly fair to claim nine miles in any 
direction ; but I will take only nine miles long, nine 
miles broad, and one-quarter of a mile deep, which gives 
twenty cubic miles, every particle of which must have 
been vibrating to and fro if the wave-theory be true. 
These twenty cubic miles of water equal in weight nine 
hundred and twenty-six billion two hundred and thirty- 
nine million six hundred and fifty thousand tons. 
The total force exerted by this bell, if the wave-theory 
be correct, was actually twenty-two trillion tons, four 
times for every vibration for the particular note given ; 
if the note vibrations were one hundred to the second, 
this amount of force was exerted four hundred times in 
a second — four times to every complete vibration/' 
(Captain Kelso Carter.) 

252. Now let us visit the wave-theory jubilee. " Here 
we are in a large hall. Thousands are assembled. 
Hundreds of instruments of various kinds are playing 
in full orchestra. Thousands of voices are filling the 
air with all the tones within the compass of the human 
voice, from the lowest bass up to the highest pitch of 
alto, tenor, or soprano." (Prof. Hand.) The vibrations 
varying from sixteen to about sixteen thousand in a 
second, according to the nature of the tone. The aver- 
age range of tone, however, in orchestral music is 



1 14 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

believed to extend from about thirty to eight thousand 
vibrations in a second. 

253. " We put on our philosophical glasses and see 
the sound-waves in endless variety, emanating from 
these thousands of sonorous sources, in all directions, 
from every center, or at different amplitudes and wave 
lengths, meeting each other, crossing each other, at 
right angles, acute angles, obtuse angles, horizontally, 
vertically and obliquely, impinging upon each other, 
dashing, surging, retreating, by impulse and reaction, 
like a thousand wild animals turned loose in a 
menagerie, and yet amidst all this jarring and con- 
fusion, each storm-tossed wave going with accuracy and 
unerring certainty, unchanged and pure, straight from 
its source, to every point w T here an ear might be, and 
unloading its sonorous cargo all in good condition on 
the tympanic membrane." (Prof. Hand.) 

254. If any independent, thoughtful man can indorse 
the wave-theory of sound, as at present taught, he de- 
serves to be decorated with the insignia of the cham- 
pionship of the world for credulity immeasurable and 
stupidity unparalleled. But we believe the mode of 
motion theory and the wave-theory of sound are now 
in the agonies of death. All hope seems to have fled. 

255. The prospective mourning procession will be 
long and stately, headed by distinguished personages, 
representing the colleges, universities and theological 
seminaries of Christendom, and closed up in the rear 
by a vast number of their respective alumni. 



CLASSIFICATION OF ENTITIES. H5 



CHAPTER XVIII. 

CLASSIFICATION" OF ENTITIES. 

256. Theologians have classed all things in nature 
under the two terms,, matter and mind, or material and 
spiritual substances, or real objective things, generally 
called entities ; and thus excluded, as non-existent, the 
large and important class properly termed immaterial. 
Some scientists have ignored the fact that substances 
are material or immaterial. If spiritual entities are not 
material, they must be immaterial substances, or else 
no substances at all. 

257. Sir William Thomson, President of the Royal 
Society of Great Britain, affirmed at the Birmingham 
Institute that "Magnetism is nothing more nor less 
than the rotary motion of the particles of the steel 
magnet." How the particles of steel can pass and re- 
pass through an impervious plate of glass and lift the 
steel needles vertically toward itself that are under- 
neath the glass, Sir William has not told us. About 
the same time Mr. Tait, the distinguished Professor of 
Physics in the Edinburgh University, came out fully in 
favor of heat being a real substance in direct conflict 
with his previous theory and teaching — that of all the 
colleges — that heat is a mode of motion, a nonentity ! 
The professor's leap from nothing to a substantial 
something was very great, and courageously taken ; and 
is characteristic of an honest mind. It is equivalent to 



116 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

throwing down the gauntlet to all the materialists of 
the world. 

258. The great mass of professors of physics in the 
colleges and universities throughout Christendom main- 
tain that matter and motion constitute the universe; 
hence they deny the existence of soul, of spirit, and 
of God. 

259. The great German atheistical scientist, Pro- 
fessor Haeckel, says, and it cannot be logically denied: 
"The only logical conclusion deducible from the teach- 
ing of the colleges concerning the physical forces as 
modes of motion is, that the life, soul, and mental phe- 
nomena are but corresponding modes of motion of 
organic matter, and consequently that there is no God 
except the normal motions of matter under the natural 
laws and forces." Such is the logical result of the 
materialistic teaching of our colleges that are furnishing 
the Haeckel and Huxley schools of atheists with their 
most powerful dynamite for their morally insane 
attempt to overturn the facts and claims of Christianity. 
And there are hundreds of secular and clerical teachers 
to-day who stand ready with sneers and ridicule to brand 
the men who call in question such college teaching 
ignorant, cranks, lunatics, and traitors to humanity and 
religion; and thus aid the crafty enemies of God and 
man in their denial of the existence of the soul as a real 
personal being, or anything capable of salvation, and 
also in spreading their terribly destructive doctrine — 
that death ends all. 

I shall now direct your attention to the three great 
departments of the universe, so far as human know- 
ledge has been able to determine: 

260. 1. The material realm of substance, consisting 



CLASSIFICA TION OF ENTITIES. 11? 

of various degrees of grossness and refinement, as the 
metals, minerals, earths, organic structure — as animals 
and plants — liquids and gases, including odor that 
seems to be about the dividing line between the material 
and the immaterial. 

261. 2. The immaterial realm, in which there are 
various classes of substantial entities, or real substantial 
existences, of different degrees of refinement or subli- 
mation, such as the physical forces — as heat, light, 
gravitation, magnetism, sound, electricity, cohesion, 
chemism, which includes chemical affinity. 

262. 3. The spiritual realm, including life, mind, 
soul and spirit, angels, and even God himself. 

Christian science recognizes a world of immaterial 
substances, rising from the lower to the higher grades, 
corresponding to those of the material world, and which 
are necessarily as real and indestructible as matter itself. 
If all matter is absolutely indestructible, as all atheistic 
and Christian scientists agree, then the immaterial en- 
tities,from which the material derive their very existence, 
must inevitably be indestructible also ; for " the worlds 
have been framed by the word of God, so that what is 
seen hath not been made out of things which do ap- 
pear," Heb. xi. 3 ; the immaterial being prior and 
superior to the material, as much so as the cause is 
superior to the effect. If matter shall never cease to 
be, shall not the intelligent, personal, substantial soul 
that controls, directs, and manipulates matter, and thus 
proves its vast superiority to it, also live forever ? 
Common sense must answer, Yes. Here, then, we have 
a logical scientific proof that if the one exists forever, 
the other must. This, so far, harmonizes with the 
teaching of the Bible — that the soul will live forever — 



118 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

but where and in what condition is for each person to 
determine. 

263. The faculties rendering science possible are the 
five special sense-organs : seeing, hearing, tasting, 
smelling, and feeling, all of which are modifications of 
the sense of touch. Each of these sense-organs requires 
actual contact with the substance adapted to produce 
the appropriate sensation. Substantial light must 
photograph the image of the external object upon the 
retina of the eye to produce vision. The substantial 
sound pulse must impinge upon the auditory nerve to 
produce the sensation of hearing. The flavoring sub- 
stance must come into actual contact with the gustatory 
nerve to produce the sensation of taste. Emanations 
from the odoriferous substance must come into contact 
with the olfactory nerve to produce the sensation of 
odor. Something must impinge upon the natural 
covering of the body to produce the sensation of touch. 
In addition to these material sense-organs, man has the 
mental organ of vision — reason ; and the spiritual organ 
of vision — faith (Eph. i. 18 ; John vii. 17) ; all of 
which are designed to work in harmony with the forces 
in the physical, vital, mental and spiritual realms. 

264. Eeason seems to chiefly consist in the power to 
keep certain thoughts in the mind, and to change them 
at pleasure, instead of their flowing through the mind 
as in dreams; also in the power to see the difference 
between one thought and another and so compare, sep- 
arate, or join them together afresh. 

265. With respect to reason and faith, I understand 
reason to be a revelation of God in man, and, within the 
limits of his personality, subject to his free and volun- 
tary activity; and that man is consequently inherently 



CLASS1FICA TION OF ENTITIES. 119 

adapted to revere the authority of the Divine revela- 
tion. Hence, generally, when the reason approves of 
the evidence laid before it, belief is the result ; and, 
particularly, where the reason, enlightened and aided by 
the Holy Spirit, cordially approves of the evidence of 
Divine truths, of facts above reason, and of unseen 
realities in the eternal world, Christian faith is the re- 
sult ; and the convictions resulting from this approved 
evidence produces trust, and out of trust springs hope, 
Rom. viii. 24. Hence saving faith — the fruit of 
obedience — is to the spirit-world what sight is to this, 
John vii. 17 ; II Cor. iv. 18. 



120 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 



CHAPTEE XIX. 

IMMATERIAL FORCES. 

266. The immaterial forces are divided into four 
classes : Physical, vital, mental, and spiritual. 

267. The physical forces manifest themselves to our 
intelligence through the five senses ; as, gravity, light, 
heat, sound, color, odor, cohesion, chemism, electricity, 
magnetism, etc. That gravital force is not a property 
of matter is evident from the fact that it will act on 
distant bodies through a vacuum. Physical forces are 
always at work in every living organism. 

268. Not a thing moves or can move in the universe, 
except as induced to do so by force of some kind. If 
gravity pulls a stone to the earth then gravity is the 
force which causes such motion, while the motion is 
simply mere position in space changing. That force is 
distinct from motion, and often antagonizes or com- 
pletely arrests it, the engineers on our steamboats, and 
the brakemen on the railway trains, can testify from 
daily experience. 

269. No finite entity can stir or move itself ; it can 
only move as compelled to do so by some force above or 
behind itself. The train moves, but back of it is the 
moving engine ; the engine moves, but back of it is the 
moving piston ; the piston pushes, but back of it is the 
pushing steam ; and back of the steam is the great 
heat- force imparting to it terrific energy, as destructive 



IMMATERIAL FORGES. 121 

as the obstructed lightning flash that tears to splinters 
the majestic oak of a thousand storms. For an illus- 
tration of physical force, we will take a common-sized 
locomotive boiler, carrying one hundred pounds pressure 
of steam to the square inch ; such a boiler has bottled 
up within it an invisible force equal to sixty thousand 
tons, which is rather increased than diminished at a 
high speed. Though such steam is invisible to the 
physical sense, who that respects his intelligence would 
say that it is not there — that it is not substantial ? The 
same may be said of mental-force, soul-force, and faith- 
force — one of the mightiest derivative spiritual forces 
known to us, Heb. xi. Electricity cannot move along 
a wire or flash from a cloud, only as it is driven to do- 
so by a force behind it. Magnetism cannot reach out 
its invisible fingers to pick up the steel needles at a 
distance unless it be moved to such activity by some 
force back of itself. Substantial light could not travel 
a rod from the sun or planet, only as a force behind it 
drives or urges it forward. And substantial sound, 
even could it be generated, would fall dead where pro- 
duced, and instead of going through the air eleven 
hundred and twenty feet a second, and through solid 
iron nineteen thousand feet a second, would not go at 
all, only as coerced by a real and superior force behind 
it. 

270. That light, heat, electricity, magnetism, chemi- 
cal affinity, etc., are equally immaterial there can be no 
reasonable doubt. The correlation (or conversion of 
one force into another), and conservation (or the un- 
diminished quantity) of forces are more and more 
establishing the unity of all the forces, and thus show- 
ing that they are merely different phases of one great 



122 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

original force. For instance, heat may be converted 
into light, electricity, magnetism, or chemical affinity ; 
just as electricity can generate heat, light, magnetism, 
etc. Light itself is composed of seven different ele- 
ments ; and yet of and in itself, light is said to be 
invisible ; it always requires actual contact, obstruction, 
and reflection to produce the sensation of sight. As 
spirit manifests itseli through matter, so light mani- 
fests itself through or by means of its material sur- 
roundings. In fact is is affirmed that all the above 
forces can be obtained from a single ray of sunlight, 
and which very sensibly aids electricity in affecting the 
galvanometer. A single ray of natural light is com- 
posed of seven smaller rays, as red, orange, yellow, 
green, blue, indigo and violet. Hence the fountain of 
each is one and the same ; and why may not the same 
principle apply to all forces ? The truth is, all investi- 
gation of dynamics, or moving forces, tends more and 
more to show that all forces are uncreated, immaterial, 
homogeneous (consisting of elements of the like nature), 
and indestructible entities ; and consequently and 
necessarily have their origin and unity in one great 
Intelligent Personal Will-Force. Or in other words, 
Force is the omnipotent and omnipresent energy of an 
All-wise Creator, who upholdeth all things by the word 
of his power, Heb. i. 3. Even the Duke of Argyle 
says: " If we cannot certainly identify force in all its 
forms with direct energies of one omnipotent and all- 
pervading Will, it is, at least, in the highest degree 
unphilosophical to speak or think as if all forces of 
nature were either independent of or separate from the 
Creator's power." Who knows but that Paul referred 
directly to the immaterial, intelligent, and omnipotent 



IMMATERIAL FORCES. 123 

Will-Force of the Almighty who upholds, guides and 
governs not only our world but the entire universe, 
when he said ; "The invisible things of him from the 
creation of the world are clearly seen, being understood 
by the things that are made, even His eternal Power 
[strength, power, ability, efficacy, energy] and divinity/' 
Rom. i. 20. It seems to me that no terms could be 
more appropriate and expressive of the material, the 
immaterial, and the spiritual realms, and of the nature, 
attributes, and qualifications of the Infinite Personality 
required to originate, uphold and govern all things 
visible and invisible in the universe. 



124 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 



CHAPTER XX. 

VITAL OR LIFE FORCE. 

271. The great fountain of life-force is the infinite, 
omnipotent and omnipresent God, Psa. xxxvi. 9. 

Whence bad life, or life-force, its origin ? This is 
the great question that completely confounds the 
materialistic scientists of to-day who discard the teach- 
ings of the Bible. Life not only exists, but it is the great 
architect which, out of matter, constructs all organic 
forms. The intelligent life-force which out of two 
atoms of protoplasm which, so far as the most careful 
inspection can discern, are exactly alike, in their con- 
stituent elements, builds from the one a jelly-fish and 
from the other a man, thus this life-force demon- 
strates that it is something distinct from the material, 
out of which it builds — that it is infinitely superior to 
the material elements that compose the protoplasm. 
It is a fact that life and thought and conscience do 
exist, and we ask the materialists to scientifically ac- 
count for this fact aside from an infinitely wise Creator 
of all things. 

272. It is a well established fact that all vegetable 
life comes from the seed, which consists of the outer 
hull, the inner kernel, and the vitalized or living vege- 
table germ. That all animal life comes from the egg 



VITAL OB LIFE FORCE. 125 

or ovum, which consists of an outer shell or skin, of 
the inner albumen, etc., and of the vitalized or living 
animal germ. That all that is visible to the naked eye 
or to the highest powers of the microscope in the ovum 
or egg of the elephant, man, or dog, is the infant food 
of the new invisible being in the vital germ. 

273. The life-force is not only a cause of vital 
phenomena, but is a distinctive, intangible, invisible, 
immaterial, substantial Something that pervades an 
invisible organism. It is always transmitted from, 
through, and by, previous life, lodged in a germ, as in a 
sacred casket, in seed, egg, or ovum, as the case may 
be, with all its inherent powers, awaiting the required 
conditions of development into a complete self-acting 
and self-subsisting individual form of energy. 

274. Though the life-force incased in the germ can- 
not be seen, felt, or detected by any means known to 
man, chemically, microscopically, or otherwise, it is 
yet there — the molding, constructive energy that has 
within itself the power to select, appropriate, assimilate, 
and vitalize the right kind of matter, and shape it into 
the specific nature and form of the parent plant or 
animal. The germ of the seed or the ovum is there- 
fore the ark in which the mysterious, divine life-prin- 
ciple is deposited ; and all its manipulations of plastic 
matter in selecting, appropriating, shaping, directing, 
controlling, and beautifying its organic mansion may 
be regarded as the appropriate functions, or activities, 
of the life-principle, in which all the vital forces 
inhere. 

275. Such is the nature of even the vegetable life- 
force that the germ in which it is lodged is unspeakably 
more durable than the albumen or infant food and its 



126 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

protective covering ; these may decay and perish, but 
the casket containing the precious life-principle may be 
imprisoned deep in the earth for thousands of years, 
and yet when restored to light, air, warmth, moisture, 
and electricity, it will expand, develop and flourish in 
all the glory of plant life — a fit emblem of the resur- 
rection of man. 

276. As there can be no existence without substance 
of some kind, and no substance without form or body, 
so without life there could be no physical senses, and 
without these there could be no knowledge of any- 
thing ; nor can there be any effect except by and 
through something real as a cause — something sub- 
stantial though immaterial. 

277. Though the life-principle is intangible to any of 
our physical senses, which deal with matter, it is in its 
generic or most comprehensive sense the most real thing 
in existence, as including not only plants and animals, 
but man, angels, and God ; for it alone can recognize 
existence. And it is the only producing power known to 
us, all other forces being plainly traceable to life as their 
cause. What the skillful potter is to the plastic clay, so 
the life-principle is to plastic nutrient matter, molding, 
shaping and building it into a beautiful, artistic, 
organic residence. It not only constructs the organisms 
of animals and plants ; but it does so by counteracting 
the law of gravitation, and coercing the force of 
cohesion out of its normal physical groove into its 
assimilating service in the work of building up and 
cementing together material substance for organic 
structures, as in the forcing of sap to the top of the 
highest trees ; but in the case of the human organism 
it preserves it by holding in subjection chemical affinity j 



VITAL OR LIFE FORGE. 127 

for the gastric juice always stands ready to destroy it. 
This is proved by the fact that if a healthy, vigorous 
young man, having an empty stomach, be very suddenly 
killed, his stomach is quickly perforated with holes. 
Hence the life-principle not only manipulates matter, 
but, within given limits, controls chemical forces. In 
Lev. xvii. 11, it is said : (: For the life of the flesh 
[animal life] is in the blood." The Hebrew noun 
rendered " life," signifies soul, life, vital part ; it is from 
the verb " ne-phesh," to refresh, revive, replenish, re- 
animate. This passage taught over four thousand three 
hundred and ninety years ago what physiological science 
teaches to-day — that the blood is the vehicle of the sus- 
taining, nourishing elements, including electrized 
oxygen, absolutely necessary to the continued union of 
soul and body, and nutriment from the vegetable and 
animal kingdoms, from which is derived the plastic 
material for the integrity of its organic abode. Animal 
life-force is therefore one of the highest orders of 
immaterial substances. God himself being the great 
primordial or original fountain of pure life, the 
foundation and support of all life, vegetable, animal, 
and spiritual : for " in Him we live and move, and 
have our being." Acts xvii. 25-28. 

278. The preservation of the species cannot be satis- 
factorily accounted for except by reference to the 
distinctiveness of the life-force which prepares what is 
necessary for assimilation and development. This dis- 
tinctive life-principle not only exists individually and 
independently, but is the moving force back of all the 
life processes and functions, and the molding power 
that defines and preserves the species. The same kind 
of food will develop the different species ; and though 



128 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

the various life processes may be very similar, the re- 
sults are very dissimilar, as evidenced by man, dog, and 
cat. The cause of this difference is not in the food 
they eat, but in the life-principle resident in the germ 
of the ovum. 

279. In the earliest developments of animal life,, the 
first rudiments of a nervous system are found in the 
low types, in ganglionic points ; then higher up there 
are lines of nerve matter ; then rings. Next a system 
of nerve centers ; then a spinal cord, followed by the 
brain at the back of the head ; and finally a complete 
brain and nervous system. The vital cause of the 
process of this functional development, of the preserva- 
tion of the identity of species, of the specific molding, 
forming power is the distinctive, individual, intangible, 
immaterial, invisible, substantial life-principle, secreted 
in the egg or ovum. 

280. Animal, or physiological life is distinct from 
metaphysical, or soul-life, as much so as mind is dis- 
tinct from the brain. Human or animal life is in the 
blood ; it gives vitality to all the organic cells, in which 
work the microscopic bioplasts of nerve, of brain, of 
bone, of muscle, and of all the various tissues of the 
body, each one of which produces only its own kind of 
vitalized material, and is not interchangeable with any 
other. The cell or bioplastic life is that which is " even 
as a vapor that appeareth for a little time, and then 
vanisheth away ; but the metaphysical or soul-life — the 
living soul made in the image of God, was designed to 
be indestructible and immortal." Jas. iv. 14. 

281. All vegetable and animal structure is but the 
multiplication of the organized cell as a unit— that is, 
cell added to cell until the whole is complete ; and the 



VITAL OB LIFE FORGE. 129 

constructive life of the plant or animal is that of the 
vitalized cells which compose it, and in them or by 
them all its vital processes are carried on. Animal 
cells are generally smaller than vegetable cells. Their 
sizes vary greatly, but they are generally invisible to 
the naked eye, ranging from one five- hundredth to one 
ten-thousandth of an inch in diameter. About four 
thousand of the smallest would be required to cover the 
dot put over the " i" in writing. The external stimu- 
lants of the life-principle are heat, light, electricity, 
food, water, and oxygen. And under these favorable 
conditions the life-force acts throughout the whole 
vegetable and animal kingdoms, working in co-opera- 
tion and in unison with the physical force of cohesion : 
as the laws in the physical domain of nature apply with 
equal force to the realm of vital, mental, and spiritual 
phenomena. The vital force of every tree, for example, 
at its very start exists in perfect structural shape in its 
germ as the incorporeal (not material) organism of the 
future tree to the exact form and outline of such de- 
velopment, even to its twigs, buds, leaves, blossoms, and 
fruits, or otherwise there would be no pattern or guide 
for the collection and deposition of the surrounding 
material elements by which such progressive organic 
structure could be produced and its specific character 
be maintained. 

282. The human life-germ, from the moment of con- 
ception,contains a perfect human being, with all the ele- 
ments and possibilities of complete humanity, as much 
so as the acorn contains the accurate, though unseen, 
miniature of the future oak,with all its future possibili- 
ties. To unnecessarily destroy the impregnated human 
life-germ is to destroy a human being, bearing the 



130 SUBSTANTIAL CHRISTIAN PHILOSOPHY. ' 

Divine Image, and destined to an unending existence, 
and is consequently murder in the first degree, and 
ought to be so punished. Any one so destroying the 
human embryo is as much a murderer as though he 
had slain a peaceful citizen in the street, and, it would 
seem, according to Divine law, deserves the same 
penalty. Death was inflicted for a less though some- 
what similar crime. Gen. xxxviii. 9-11. 

283. " The specific vital and mental form of the in- 
fant, as perfect in all its parts as at birth, exists in the 
ovule as an immaterial, or incorporeal entity, before 
the bioplasts in the mother's circulation had made the 
first move at constructing the embryonic body. Indeed 
the entire substantial form of the grown man in all the 
minutia of his organism was doubtless therein the ovule 
as a highly concentrated immaterial entity, when that 
ovule was but the one-hundred-and-twenty-fif th of an 
inch in diameter/' (H f ) 



HUMAN LIFE FORGE. 131 



CHAPTER XXL 

HUMAN LIFE FORCE. 

284. All finite life, so far as known to man, comes 
from pre-existent life. The Divine "I am," is the un- 
created, self-existent, inexhaustible perennial source of 
all life — vegetable, human, angelic, and spiritual. 
Life-force is an invisible, intangible, immaterial, sub- 
stantial, self-moving, directing and controlling force, 
created and ordained by God as one of the highest, im- 
portant, and most mysterious forces of Nature, and en- 
dowed with its own peculiar mission to animate matter, 
mold it into various gradations of organic forms, 
and adapt each one of these to show forth the wisdom, 
power, and goodness of the Creator, and thus to cease- 
lessly praise him. Psa. cl. 6; cxlv. 10. 

285. " Thus far scientific investigation has estab- 
lished the fact that physical life has its basis in the 
protoplasm, but what the absolute nature of that life is 
and where, how or why it has its beginnings thus, is, 
a profound scientific mystery" (Prof. Kephart in 
Microcosm). 

286. " Life is said to be inseparable from the proto- 
plasm, but dormant unless excited by some stimulant 
external to itself, such as heat, light, electricity, food, 
water or oxygen" (Dr. Mott in Microcosm). 

The ovum or the seed is the seat of the vitalized germ. 



132 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

Its infant food is all that is visible to the highest 
powers of the miscroscope. 

287. Though the life principle cannot be discovered 
by any means yet known to man we know that it is the 
unseen moving, molding, and fashioning cause of all 
organized things. The life-force manipulates matter 
as the most skillful potter manipulates the plastic clay. 
"In all the actions peculiar to life-force we see atoms 
uniting to form cells, cells uniting to form organs; 
these uniting to form organisms, and with the highest 
organisms the human." 

288. By life-force is meant that really substantial 
life-principle within us ; though invisible and intan- 
gible like magnetic rays, it moves, directs, and controls 
all the multiplied movements of the millions of vital 
constructive bioplasts of the human body, and on this 
oneness of the life-force is based our identity down tro 
old age. This life-force that moves, directs, and con- 
trols the vital particles and organs of our bodies is as real 
substance as the steam that moves the piston, the 
water that turns the wheel, or the spring that moves 
the clock. We cannot form a mental concept, or idea, 
of the steam, the water, or the spring, except as a sub- 
stance ; nor can we of the life-force as the cause of 
motion in our bodies. Life-force is, in its highest 
sense, the source of all forces, of all action, and of all 
organization. Though independent of matter, it is 
here manifested through it; and must therefore be an 
immaterial substance, and belong to the immaterial 
realm of Nature. All existence implies substance in 
some form, each kind after its type-pattern. Gen. i. 21- 
25. 

289. Life is an active motor-force and presides over 



HUMA2? LIFE FORGE. 133 

nutrition and organisms ; while mind or instinct directs 
and governs life-force. The former takes the impres- 
sions made on the material sense-organs and conveys 
them to the brain — -the seat of mind ; the latter inter- 
prets them and responds accordingly. 

290. Living matter is continually undergoing 
change — taking in new matter, decomposing it, adding 
such portions to itself as are necessary for repairs and 
development, and expelling the remainder — in fact, it 
is perpetually changing, yet preserving its identity. 
The whole body is said to change aboutonce every year, 
and some parts of it, as the heart and the brain, fre- 
quently within that period. Mysterious as are these 
constant changes, we ourselves are the subjects of them. 

291. What mysterious processes in the digestion of 
our food, in the separation of the chyle, in the circula- 
tion of the blood, and in its transformation into bones, 
ligaments, tendons, muscles, membranes, arteries, 
nerves, tissues, etc. How mysterious the phenomena of 
the intellect, the urnon between the will and the brain 

—between matter and mind 

292. Life is developed and sustained by what it 
selects and appropriates out of matter ; it exists with- 
out mind ; it moves within certain prescribed lines like 
a machine that has all its movements fixed, its powers 
applied, and its activities producing and reproducing 
the same results. It has no power in itself to bring 
about, control, or change the necessary conditions or 
surroundings for its activities. Not so with mind. It 
feeds on knowledge acquired through the sense-organs 
and by its own innate action ; it is not developed by life, 
nor by that which develops life ; it exercises control 
over both life-force and matter in its own domain. 



134 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

Mind in its own sphere is an impelling, directing, con- 
trolling power — a self-exerting energy — capable of 
originating, directing, and controlling action, and 
differing from mere life as much as man differs from a 
machine. 

293. To the pnysical senses life is only known in its 
connection with matter, or by its effects. It alone 
recognizes existence, and must therefore be a real 
entity. 

294. With respect to the material organization, the 
involuntary system of motion, including the heart, the 
lungs and the general circulatory system, is the bond 
of organic union with the source of life. The rest or 
repose of this system is death. Acts xvii. 25 ; Psa. 
civ. 29. 

295. Let us glance at the high estimate placed on 
the life of man in Gen. ix. 4-6 : " And surely your 
blood of your lives will I require — rather, of your life- 
blood will I require an account." Again, in Lev. xvii. 
11, " the life of the flesh is in the blood," and "it is the 
blood that maketh an atonement for the soul." The 
life of the sinner was forfeited, and the scheme of re- 
demption required that his mind should be deeply and 
constantly impressed with this lamentable fact ; and 
that a substitutionary life must be offered. up if his life 
be spared. The sinner must himself bring the sacrifi- 
cial victim, must confess his sins over its head, and 
must slay the animal before the tabernacle of the con- 
gregation ; thus must he be taught that the life-blood 
of the offering was taken and accepted, in the stead or 
place of his own forfeited life — for he was already dead 
in law. 



HUMAN LIFE FORGE. 135 

296. The life-blood of the sacrificial victim was a 
material, visible, tangible substance, and was the 
vehicle for conveying all the nutritive elements neces- 
sary to sustain the life-force in the material organism, 
and was the very best, if not the only, available means 
by which a deep and lasting impression could be pro- 
duced upon the mind and conscience of the guilty party 
through the material sense-organs, and ; thus being con- 
stantly brought into the presence of death inflicted by 
his own hand, he would have constantly placed, before 
his eyes the fearful nature of sin and the appal- 
ling penalty thereof: Rom. vi. 53; Ez. xviii. 4, 20; 
I Pet. iii. 18. 

297. The life-principle, being immaterial, conse- 
quently invisible and intangible, could not affect the 
material sense-organs ; hence the life-blood must 
flow, must be visible on the horns of the altar, and be 
sprinkled seven times before the Lord. This visible 
material blood of the animal offering apth represented 
the invisible, immaterial life-force ; and both typified 
the Lamb of God that taketh away the sin of the world 
— the great sacrifice of infinite dignity and worth — the 
God-Man — who would, in the fullness of time, give his 
own life-blood for the ransom of humanity ; for with- 
out the shedding of blood there is no remission of sin. 
Lev, i. 1-6 ; iv. 1-7; Ez. xxx, 10. 



136 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 



CHAPTER XXL 

MIND FORCE. 

298. Mind-force includes animal, human, angelic, 
and divine. We have the immaterial and substantial 
physical forces, as sound, light, heat, electricity, mag- 
netism, gravitation, cohesion, and chemism. We have 
also a higher and more refined order of invisible and 
immaterial substantial entities, as life-force, instinct, 
mind-force, psychic or soul-force, and spirit-force. 

299. Mind-force rules matter so far as it can acquire 
organic union with it, and often even by mere mechani- 
cal relation to it ; it also brings vital-force under sub- 
jection, as vital-force compels cohesive-force to do its 
bidding. Taking up its residence in the living mass 
which the vital-force has organized into an animal form 
it compels it to move bodily hither and thither, and to 
accomplish a great variety of mechanical results, of a 
vastly higher order than mere vital-force can possibly do, 
as illustrated by the gigantic engineering works of man. 
This intelligent, voluntary power to move living organic 
masses of matter hither and thither at will we call 
mind-force. 

ANIMAL MIND-FORCE. 

300. The difference between the mind-force in 
human beings and the mind-force in brutes is very 



AMIMAL MIND FORGE. 137 

great. The real and essential difference between man 
and the lower animals is not confined to the erect posi- 
tion, beauty of form, and Godlike countenance, but 
mainly consists in the fact that the lower animals re- 
ceive at birth their specific stores of knowledge suited 
to their condition and surroundings (without the capac- 
ity of teaching or being taught, except to a very limited 
specific extent), thus adapting them exclusively to this 
single state of existence. Not so with the human 
being ; it receives no knowledge at birth — not a single 
idea of inherited intelligence — but an unlimited blank 
capacity for being taught, having an interior organism 
capable of being cultivated and expanded to eternity. 
This alone constitutes a wall as broad as the earth and 
as high as the heavens between the mind-force of the 
man and the mind-force of the brute. 

301. " The difference between man and all low r er 
animals is so wide it cannot be measured — an enormous 
gulf, a divergence immeasurable and practically infinite. 
Man alone employs articulate language; he alone com- 
prehends himself; he alone has the power of abstrac- 
tion; he alone possesses general ideas; and he alone 
believes in God " (Max Mtiller). The brute lacks the 
portion of brain that is necessary to the very existence 
of the moral faculty, and therefore can have no moral 
powers, no moral sense of right or wrong, no ability to 
discern spiritual and eternal things, no conception of 
the Divine Being, or of His character and government, 
no proper conception, and no knowledge of or longings 
for a future life of conscious activity; all of which are 
realized by the human mind in a very superior degree. 

302. Eccle. iii. 21: "Who knows the spirit of the 
beast that is going down below to the earth ?" It 



138 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

simply states a fact; that the spirit of the beast departs, 
goes down, but to what place it does not say. Hence, 
as the vital and mental powers of the lower orders of 
animals are as truly and really substantial as are their 
bodies, and equally indestructible, we conclude that the 
vital and mental forces, having served the purposes of 
their manifestation here, must at once return at the 
death of such animals to that particular force-fountain 
from which the vital and mental powers of ail living 
creatures must originally come. Eeasoning from 
analogy, we may justly infer that, as there is an inex- 
haustible fountain of physical forces, as, for example, 
of light, heat, and electricity, so there may be a like 
fountain of animal, vital and mental forces, from which 
they are re-manifested as needed in the animal world. 
A convenient ascending scale of forces is, physical-forces, 
vital-forces, emotional-forces, mental-forces, spirit- 
forces, and moral-forces. These forces can be recog- 
nized or realized through the appropriate physical 
sense, or normal reason, or God-given faith. 

HUMAN MIND-FORCE. 

303. Etymologically, mind is the principle of voli- 
tion, and psyche — soul — the principle of animation. "1 
mean to go" was originally " I mind to go." Soul, at 
first identical with self, is from sellan, to say, the faculty 
of speech being its special characteristic. Hence, the 
spirit residing in and making use of an immaterial organ- 
ism was and is called "soul," or " embodied spirit." 
The material body is the tightly fitting robe of the soul 
II Cor. v. 2, 4), and is shaped by it, and the gleamings 
of the countenance are the reflex scintillations of the 
eoul through the fleshy veil. I understand the inbreath- 



HUMAN MIND FOBCE. 139 

ing of the breath of life into the vitalized organic form 
of Adam to consist of a specific portion of mental, 
spiritual, and moral energy in pure, self-conscious, per- 
sonal form; and this personal spirit-form in the Creator's 
image as His representative, took up its residence in 
an organic spirit-body (I Cor. xv. 44) from which 
it never departs, and which is the only source of all 
that is transmitted from pareut to child. Doubtless, 
the spirit of man has an immaterial, substantial, per- 
sonal form of its own, inasmuch as it was made in the 
image and likeness of the Infinite God. The term 
"image" naturally implies a substantial form of some 
kind, and the term "likeness" as naturally expresses 
similarity of moral qualities inherent in that form. It 
is reasonable to conclude that the spirit of man has a 
refined, immaterial, organic body adapted to all the 
spirit's requirements in its embodied state as soul, in 
any sphere in which it may be during its endless exist- 
ence — a body from which it never departs. Hence the 
spirit clothed with this refined, immaterial, but substan- 
tial organism constitutes the soul, the embodied spirit, 
the true man, the " inward man," of which Paul speaks 
in II Cor. iv. 16, and which constructs for itself a 
temporary material residence during its period of pro- 
bation, from which it departs at death. This view is 
confirmed by the Hebrew term, "mooth," to die, dis- 
solve, depart, return, Isa. xxvi. 14. How expressive ! 
the animal life-force, or cell-life ceases; the union 
between body and soul is dissolved; the soul departs 
from its earthly house, II Cor. v. 1, and the spirit 
returns to God who gave it, Eccl. xii. 7; Psa. xxxi. 5. 
As does also the Greek term, ex-odos, a going out, a 
departure, decease, used in reference to the death of 
Christ, Luke ix. 31; of Peter i. 15, and of Joseph, 



140 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

Heb. xi. 22. In each case it refers to the departure 
of the self-conscious personal being from the material 
body of flesh, blood, and bone. If the Bible does not 
teach this I am unable to understand its language. 

304. The inspired writers frequently use the terms 
soul and spirit interchangeably to designate the 
entire immaterial part of man's nature, where no regard 
is had to its distinct functions, or the natural action of 
any particular power or faculty. But where this imma- 
terial substance is viewed as sentient (perceiving), 
emotional, living being, psyche, commonly rendered 
soul, is the term employed to designate it; but when 
viewed as exercising reason and the moral powers, 
pneuma, or spirit is used; nevertheless, with respect to 
the scheme of redemption, soul and spirit are practically 
identical. 

305. We must not forget that force is whatever 
causes motion in matter or mind. "All motions or 
phenomena of substances or entities are the effect or 
result of force as a cause ; for no finite entity, or real 
being, can move itself only as compelled to do so by a 
force external to and above itself." For illustration: 
"Men and beasts are but living engines, moved by the 
force of vital steam, generated by the force of vital heat, 
and governed by mental-force as the controlling 
engineer. A great portion of our muscles contract and 
relax in obedience to our wills. What the engineer is 
to the engine so the mind-force as concentrated in the 
will is to the body in which it resides. But the finite 
mind, the governing (not the propelling) force of these 
vital engines, is an entity, a real, substantial, conscious, 
intelligent being, and yet it cannot move or act only as 
caused to do so by a force behind it. What is this force 



HUMAN MIND FORGE. 141 

that moves the ^substantial mental powers of man and 
beast, converting them into intelligence ? I answer, It 
is a force from the Original Fountain-head — God him- 
self. Actsxvii. 24-29; Col. i. 16, 17. 

306. The material vital organic structure of man is 
pervaded by a number of substantial and distinct forms 
of force, such as vital or cell-force, life-force, mind- 
force, soul-force, and spirit-force, though these terms 
are frequently used interchangeably. Indeed man, in 
his probationary state, is the center to which physical, 
mental, spiritual, Divine, and even Satanic forces con- 
verge, as the rays of light converge to a focal point. 
The following, with many other passages, sustain this 
view : Gen. vi. 3; Ex. xxviii. 3; Judges vi. 34; II Chron. 
xxxvi. 22; Matt. x. 1; xii. 45; Acts^ii. 17; xiv. 14; Kom. 
viii. 16; Eph. ii. 2; vi. 12; Matt. iv. 1-11; II Cor. xi. 
14; James, iv. 7. 

307. The constructive and assimilating cell-force ill 
all its innumerable centers of organic activity is directed 
and controlled by the life-force. 

308. The nerves are to mind-force what the tele- 
graphic wire is to electricity, or the telephonic wire to 
sound — the highways of travel. Special nerve matter 
is necessary for the special senses, as the optic nerve in 
relation to light; auditory nerve in relation to sound ; 
and special brain matter, for brain organs adapted to 
certain mental functions, as memory, calculation, tune, 
etc. 

309. The mind of man is especially adapted for 
cultivation, expansion, development, and endless pro- 
gress. And having a spiritual nature, pervaded by 
religious instincts, and animated by divinely inwrought 
aspirations after something higher, nobler, and holier 



142 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

than himself, he sighs for something beyond the bounds 
of time. His mind can clearly and satisfactorily appre- 
hend the great truths of the spiritual world — truths 
perfectly designed and adapted to the religious and 
spiritual faculties and susceptibilities of the human 
mind, satisfying the hungry and thirsty soul in its 
intuitive longings after the true, the beautiful, and the 
good — the Infinite Good. All these facts constitute a 
title-deed to a future life, and a guarantee of man's 
immortality. 

310. But what is that mysterious force or entity we 
call the human mind, or rather soul, in which inheres 
the immaterial, conscious, intelligent personality of 
man? I reply, It cannot be defined. It can only be 
known by what it does — like magnetism and gravitation, 
— by its modes of personal motion or activities, as feel- 
ing, thinking, perceiving, reasoning, judging, willing, 
loving, hating, desiring, believing, etc. As to its nature, 
the conscious self in man is immaterial, and there- 
fore not subject to the laws of matter ; it is substantial, 
and therefore has a spirit-form peculiar to its nature 
that animates the soul-organism, or spirit-body, called 
by Paul the " inner man" — the subject of love, joy, 
peace, etc. — Eph. iii. 16 ; II Cor, iv. 16 ; that bore 
the image and likeness, mental, moral, spiritual, and 
substantial, of Elohim, Gen. i. 26 ; termed in Acts 
xvii. 29, the offspring of God ; and in Peter i. 4; 
I John iii. 3, 9, 24, that which partakes of, or 
shares in, the Divine nature. 

311. The Creator breathed out of himself into Adam 
the spirit of lives or souls ; and thus as the Infinite 
Creator was the primary source of life to Adam and the 
race, so Adam was endowed with capabilities of becom- 



HUMAN MINI) FORGE. 143 

ing, in a secondary sense, the source of life to all his 
descendants, Gen. ii. 7. Though finite, he was made 
in the image and likeness of God, and thus he bears a 
like finite relation to God, his creative Father, that 
children sustain to their parents, so beautifully expressed 
in the sublime prayer taught by our Saviour: "Our 
Father, who art in heaven/* etc. Matt. vi. 9. 

312. It is reasonable to suppose that as the Creator 
formed the body of Adam out of the dust of the ground 
— gross material substance, and organized and vital- 
ized it with animal-life, James iv. 14, so he formed the 
spirit of man out of refined, immaterial life-substance, 
organized and vitalized it with pure spirit-life, that it 
might be a " living soul'* in the animated material body. 
And that the personal spirit-form, endowed with reason, 
will, affection, moral principle, conscience, religious 
instinct, and endless existence, was constituted, essen- 
tially, the model or pattern of the soul-body, and the 
soul-body, in like matter, the model or pattern of the 
material body — the "outer man" that fits the "inner 
man" like a closely fitting garment in which it must 
receive its education, serve its period of probation, and 
fit itself for a glorious future of happiness or death, 
as it chooses to serve God or the devil. Even Acts i. 
10, 11, seems to confirm this view of the human form. 
As an illustration, I refer to the vegetable kingdom. 
A grain of wheat, for instance, has the vegetable life- 
principle, the organized germ in which it inheres, and 
the external organized covering. 

313. If the form of the human body here be not 
essentially the form of the one in the future world, 
why is it that modest, retiring saints are sometimes 
before their departure, and while all their senses are in 



144 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

a natural condition, permitted to see neavenly visitants 
around them, essentially human in appearance, but 
transcendently beautiful ? I myself have been present 
on one such occasion, when the lady, a few hours before 
her death,felt somewhat distressed that her friends could 
not behold and enjoy with her the exceedingly beautiful 
and glorious angelic forms appearing around her. Her 
deathbed scene marked an era in my professional life, 
the remembrance of which has been a source of untold 
encouragement amid discouragements. Her last words 
— I am going to be forever with the Lord — were uttered 
in tones and accents that I never heard before, nor 
since, nor ever expect to hear again in this world. If 
what I there heard from the mortal lips of a modest, 
retiring, pious, dying mother be any indication of the 
capabilities of immortal vocal powers, it may assuredly 
be said : That the mind of man is utterly unable to 
conceive of what awaits the dying Christian. The I is 
the soul, the personal self, the man, the real man, the 
endlessly enduring man, for whom the blood of the Son 
of God was shed to redeem from sin and death. 

314. This view of the future human form is in har- 
mony with all we know of the higher types of animated 
nature with respect to simplicity of design, unity of 
purpose, and perfection of adaptation. As the complex 
nature of Adam was constituted, and invested with 
delegated powers and capabilities, within given limits, 
to continue the specific characteristics of the human 
race to the end of its probationary career, it is reason- 
able to infer that its essential form would continue 
in the future, and that such indications would be given 
in the Scriptures as we find in the case of Moses and 
Elias, Matt. xvii. 2; and the angels at the tomb, Luke 
xxiv. 4^ with John xx. 12. 



SOUL SEtfSflS. 145 



CHAPTER XXIII. 

SOUL SENSES. 

315. In Heb. v. 14, the Greek term translated 
"sense," is aistheterion, an organ of perception, to 
perceive ; an internal sense, a faculty of the mind for 
perceiving, understanding, and judging. This sense is 
very materially improved by constant practice, habitual 
use, continued intellectual and moral exercise. " To 
discern" is from diakrisis, and signifies the act of dis- 
cerning, of distinguishing : and in I Cor. xii. 10, the 
same Greek word translated " discernings " signifies 
the faculty of distinguishing and estimating. 

316. Whatever affects our physical senses is sub- 
stantial, and whatever affects our soul-senses, as thought, 
conception, idea, etc., are real mental objects. What 
onr bodily senses are to the understanding, so our soul- 
senses are to reason and faith. Hence, in common 
language, when we understand a thing we say we see 
it. The five special senses of the material organism are 
avenues or organs through which the soul-force mani- 
fests its powers and becomes acquainted with its mate- 
rial surroundings, and from which the understanding 
gathers its varied treasures of knowledge, designed to 
lead to higher views of, and more ennobling feelings 
toward the Infinite Creator, and purer filial affection 
toward a loving and long-suffering Father. As the 



146 SUBSTANTIAL CHRISTIAN* PHILOSOPHY. 

material human body needs proper food to nourish, 
strengthen, develop, and fit it for the fullest activity of 
mind-force ; so does the mind need food suited to its 
nature ; and whatever elevates it nearer to, and 
renders it more like the loving and holy God, in 
thoughts, feelings, purposes, aspirations, and activities, 
constitutes its appropriate food, whether gathered from 
Nature or Revelation, or both. 

317. We generally refer to the bee and the beaver as 
examples of instinct ; to the horse and the dog as ex- 
amples of animal mind ; but to man as having intellect, 
mind, soul, and spirit. 

318. The center of mind-force is the brain, and that 
of life-force, in all probability, the medulla oblongata 
at the base of the brain, while the center of vital or cell- 
force is the heart. The brain is most abundantly sup- 
plied with blood, the amount sent to it having been 
estimated as high as one-fifth of that contained in the 
whole body. 

Vital force is the constructive or . physiological life- 
force of the organism ; it is the servant of the life-force 
proper, and depends upon the normal blood of the body 
for its activity, and is intimately related to electricity. 
While the superior life-force is inherent in the soul, as 
applied to human beings, and manifests itself in mind. 
The one is related to plastic matter, the other to self- 
consciousness and thought. 

319. The brain is the instrument of the mind, in- 
cluding the dispositions as well as the intellect. It 
varies in different races both in size and w r eight. The 
following weights are in ounces : Scotch, 50.0 ; Ger- 
mans, 49.6 ; English, 49.5 ; French, 47.9; Zulus, 47.5; 
Chinese, 47.2; Italians, 46.9; Hindoo, 45.1; Gypsy, 



SOUL SENSES. 147 

44.8; Bushmen, 44.6; Esquimaux, 43.9. The space 
occupied by the brain in cubic inches is, in the Anglo- 
Saxon, 105; German, 105; Negro, 96; Ancient Egyp- 
tian, 93; Hottentot, 58; Australian native, 58. In all 
races the male brain is ten per cent, heavier than the 
female. The highest class of apes have only sixteen 
ounces of brain. 

320. Man's average brain, it is estimated, consists of 
three hundred million of nerve cells, of which over 
three thousand are worn out and removed every minute. 
If this be so, every person, under ordinary conditions, 
has a new brain about every sixty days. The waste is 
increased by excessive labor, want of sleep, restlessness, 
anxiety and incessant worry. After the age of fifty the 
brain is said to lose an ounce every ten years. To keep 
it in a healthy condition for all the normal activities of 
the mind or soul, it requires a large amount of pure 
blood constantly passing through it. To furnish this 
supply, over six hundred millions of minute air cells in 
the lungs are constantly at work, by night and by day, 
eliminating impurities and carrying to the vital princi- 
ple electrized oxygen. The united surface of these 
lung cells is estimated at fifteen hundred square feet. 

321. The brain is made up of nerve fibers which 
seem to originate in the medulla oblongata or capital 
of the spinal cord, and radiate to the surface of the 
brain, where it appears as gray matter ; it radiates 
something like the cauliflower which grows from its 
stem and forms a mass much resembling the human 
brain. 

322. The amount of mental-force does not depend 
upon the mere size of the brain mass, but more largely 
upon the fineness of its texture, its density, and the 



148 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

length of its fibers ; as the length, the size, and the 
quality of the spokes show the character of the wheel. 
la 1820 many anatomists stoutly denied the fibrous 
nature of the brain, but now all anatomists teach it. 
Though the human mind-force is a unity — one imma- 
terial spiritual substance — it has, what is called for 
convenience, many faculties or powers, and the pre- 
sumption is that each faculty and propensity has its 
special organ in the brain, as each function of the body 
has its specific organ adapted thereto ; as, the eye to 
light, the ear to sound, and the olfactory nerve to odor, 
and so of the other organs. 

323. If this were not so each person would exhibit the 
same amount of mind-force on all subjects, as, math- 
ematics, mechanism, music, drawing, painting, memory, 
courage, etc., which is far from being the case. The 
same is true of the special senses, as, the organ of 
seeing, of smelling, of hearing, of tasting and of feeling 
which are varied in the same person ; these powers 
being each dependent on different organs. These facts 
seem to be clearly indicated in I Cor. xii. Even the 
one entitative life-principle in each person — the soul 
itself is but an organ receptive of higher forces more 
vital than itself. " For it is God who holdeth our soul 
in life/' Psa. lxvi. 9; "for with Thee (God) is the 
fountain of life/' alluding to waters constantly flowing 
from a fountain, so does the life-force constantly flow 
from God. Psa. xxxvi. 9; civ. 29. 

By the materialistic scientist we find a confusion in 
the use of the words mind and brain which we all do 
well to avoid. In order to support their false and 
atheistic scientific theories they purposely use the terms 
synonymously and make no distinction between them 



MIND FORCE. 149 

The brain is simply the physical organ through which 
the immaterial but real mind-force acts. We find a 
similar analogy throughout the realm of nature. 
Gravitation only acts through two material conditions; 
light and sound need physical structures through which 
to manifest their natures, but no person would think of 
confusing terms so as to make the falling stone synony- 
mous with gravitation, or the sonorous bell or radiant 
carbons synonymous with sound or light. 

MIND FOOD. 

324. As the blood vessels are specially adapted for 
carrying food to the vital principle, so the nerves, like 
tramways, are adapted for carrying food messages to the 
mind. For illustration, we will take the special senses 
in order, beginning at the lowest, the sense of touch. 
It is adapted to the actual contact of solid bodies to 
produce the tactile sensation; the sense of taste is 
adapted to the actual contact of bodies having the prop- 
erties of sweet, sour, bitter, etc., to produce the per- 
ception of taste; the nasal membrane and olfactory 
nerve are adapted to the actual contact of odor to pro- 
duce the sensation of smell; the auditory nerve is sen- 
sitive only to the substantial contact of sound; and the 
optic nerve is sensitive only to the substantial contact 
of light. So of all the special senses. The nerves of 
each sense, in connection with those of animal percep- 
tion, are adapted to feel the proper ties' of objects appro- 
priate to each sense-organ as stimuli, and thus produce 
the perception appropriate to each sense. Each sense 
must have substantial contact with its proper object to 
excite it into proper action. Light cannot produce the 
effects of sound, nor sound those of odor, etc. These 



1 50 SUBSTANTIAL CHRISTIAN PH1LOSOPH T. 

and other so-called laws of nature are but the expres- 
sions of the will-force of the Infinite Creator. 

325. The will-power, which is applied mental 
energy, is as wonderful as it is mysterious even in man. 
Dr. Buchheister has carefully calculated that a man 
weighing one hundred and sixty-eight pounds, who 
ascends a mountain seven thousand feet high, actually 
expends a will-force in connection with physical energy 
equal to lifting one million one hundred and seventy-six 
thousand pounds one foot high. Compare this with a 
vast army in fierce conflict all directed by one will- 
power. 

326. Mind-force is concentrated in, and directed by, 
the will, and though immaterial, intangible, and invis- 
ible, it is nevertheless a substantial spirit-force that 
rivals the speed of electricity. Many thousands of 
miles are traveled by thought-force in an instant of 
time. By what means do we, during the hours of 
sleep or rest of the brain organs, visit far distant re- 
gions of the globe, personally known to us, and behold 
with lifelike vividness, the places, persons, and scenes 
familiar to us in former times, and intensely enjoy the 
company of friends dear to us, and highly prized in by- 
gone days. 

327. One of the grandest manifestations of mental- 
force, or rather power, being applied mental-energy, is 
the measuring, weighing, and analyzing of the far dis- 
tant telescopic orbs of light; and where telescopic reason 
finds its limits, it snatches up faith, the higher 
reason, and, in regions yet immeasurably beyond, 
gazes upon Deity encircled in all the glory of His 
sublime nature, and there, reverently bowing before 
Him, exclaims — " The heavens declare thy glory, and 



MIND FOOD. 151 

the firmament showeth thy handiwork;" "For thy in- 
visible things since the creation of the world are clearly 
seen, being perceived through the things that are made, 
even thy everlasting power and divinity." Psa. xix. 1} 
Rom. i. 20. 

We are now, I hope, prepared to profitably consider 
spiritual-force in relation to moral character. 



152 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 



CHAPTER XXIV. 

SPIRIT FORCE. 

328. We must remember that force is that substan- 
tial agent that produces or causes change in some other 
substance, material, immaterial, or spiritual. Spirit- 
life is the highest form of force known to us, and will 
never cease its activity. 

329. The Deity is the personal embodiment of pure 
life, pure mind, and pure spirit; and, for myself, I 
cannot doubt that the Scriptures justify us in believing 
that, in connection with these, he possesses an organ- 
ized immaterial form, glorious beyond all finite concep- 
tion, and yet so similar to the bodies of the glorified 
saints that he is abundantly justified in calling himself 
" Our Father." He possesses within himself these 
forces to an immeasurable extent and infinite perfec- 
tion. "For He upholdeth all things by the w 7 ord of 
His power" — applied energy. " In him we live and move 
and have our being," as lish live in the water, and birds 
live in the atmosphere. Indeed we are encompassed by 
him as matter is encompassed by gravitation. Heb. i. 3; 
Acts xvii. 28. 

330. The finite spirit-force in man is in nature so 
like the infinite spirit-force of God that the regenerated 
soul is said to partake of the Divine Nature; and it 
moves the " inner man" as the mind moves the "outer 
man," and adds to the mental nature the higher element 



SPIRIT FORCE. 153 

of a rational and moral power, rendering man a respon- 
sible and an accountable personality, in which reason, 
will, conscience and a moral faculty inhere ; the latter 
giving birth to feelings of obligation that right ought 
to be done, and wrong ought not to be done ; that 
virtue is right and vice is wrong ; and directly points 
to a divine moral standard by which all our words, 
thoughts, feelings, intentions and actions will be judged. 
This sense of moral obligation pervades every moral and 
accountable being. The feeling that we ought to do 
right and ought not to do wrong implies an infinite 
moral Governor at the back of it, who is the great 
Original Fountain of the moral and spiritual force that 
pervades and directs every moral subject of his govern- 
ment, as magnetism pervades and directs the magnet. 
A man may sever life from the body but he cannot sever 
the sense of obligation from the soul ; it is as omni- 
present in the soul as the Creator is omnipresent with 
humanity. Indeed it is the effect of the ever present 
moral and spiiitual will-force of the infinite God acting 
on the soul, urging it to its highest duty, and like an 
invisible, but mysterious cable binding it to a future 
tribunal, where it must listen to an impartial verdict 
according as it has acted a loyal or disloyal part here. 

331. These four forms of force combined, namely, 
vital-force, mental-force, moral-force and spirit-force, 
are capable of lifting humanity above material condi- 
tions, and by the very careful training they give it 
during its period of probation, prepare and qualify it 
for a realm of perpetual activity and advancement in 
wisdom, loving service and enjoyment, beyond the 
bounds of mortality. 

332. There are two distinguished antagonistic 



154 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

spiritual personalities — one infinite and the other finite 
— each the possessor of spiritual energy and power, and 
who are constantly and energetically at work in man's 
probationary domain, and have him for their special 
object — one impelled by love to save, the other by bitter 
hate to destroy, John iii. 16, 17; xiii. 8 ; I Pet. v. 8 ; 
Eph. vi. 11 ; Luke iv. 2. That we may have definite 
ideas of these persons and their respective influence on 
mankind let us appeal to Divine Kevelation as our un- 
erring guide. 

333. In Rom. i. 16, Paul speaks of the Gospel of 
Christ being the power (dunamis) of God. This is 
confirmed and explained in John vi. 63 : " The words 
that I speak unto you, they are spirit (pneuma), a 
spirit, a life-principle. Zo-e, life, deliverance from the 
proper penalty of sin: that is, the Divine meaning of 
the Saviour's words is the medium through which the 
Holy Spirit by his energy imparts a Divine spiritual 
life to the soul, called a "spiritual creation/' "a new 
creature." II Cor. v. 17 ; Jas. i. 18 ; John iii. 5, 6. 
In other words, Gospel truth correctly understood, 
John vii. 17 ; viii. 32 ; xvii. 17, 19 ; heartily received, 
Acts viii. 37 ; Eom. x. 10 ; Acts xxviii. 27 ; II Thess. 
ii. 10 ; trustingly believed, John iii. 15, 16, 18, 36 ; v. 
24 ; Rom. i. 16, 17 ; and lovingly obeyed, John xiv. 15, 
21, 24, is that through which spiritual life is imparted 
to the soul, previously dead in sin, and liable to soul 
death ; II Cor. iii. 6. In II Cor. xii. 9, Paul says : 
"Most gladly therefore will I rather glory in my weak- 
ness, that the strength (dunamis) may rest upon or 
cover me." The Greek verb episkenoo, properly, to 
live in a tent ; to inhabit, dwell in ; hence, figuratively, 
to remain in, to abide upon ; the prominent ideas are 



SPIRIT FORGE, 155 

that the invisible spiritual energies of Christ would 
pervade and encompass him for physical protection, 
official guidance, evangelical success, and mental, 
moral, and spiritual advancement in the Divine life. 
In Rom. xv. 13, the apostle prays that the Christians 
"may abound in hope, and in the power (dunamis) of 
the Holy Spirit. That is, they should so live that they 
would be pure, zealous, and shining examples of con- 
sistent followers of the Lord Jesus Christ, and thereby 
become instrumental mediums of those enlightening, 
converting, and sanctifying energies of the Holy Spirit, 
Matt. v. 16 ; James v. 19, 20. Again, in Acts i. 8, 
Jesus said to his disciples : " Ye shall receive power 
{cliinamis), when the Holy Spirit is come upon you." 
The term rendered "receive" means to take, to take up, to 
take into the hand; figuratively, to give meiital reception 
to, to be the recipient of ; hence to be the recipient of 
mental, moral, spiritual and miraculous energy, includ- 
ing ecclesiastical authority, John xvi. 13 ; Matt. xvi. 
19 ; xviii. 18. The apostolical qualifications were 
about three years' special mental, moral, and religious 
training by the Redeemer, and then the loving reception 
of the Holy Spirit into the soul as a permanent residential 
teacher, guide, and comforter, accompanied by all 
necessary energy and authority. The Greek word 
rendered power in this verse is different from that in 
the preceding one. Exousia, means God the Father's 
authority over all times and seasons with respect to the 
period of human probation ; dunamis, in this case, is 
limited to the necessary qualifications and requirements 
of the apostles as special commissioners of the Divine 
Head of the Church to the utmost limits of humanity, 
and specially embraces physical, mental, moral, spiritual, 



156 SUBSTANTIAL CHBISTIAJST PHILOSOPHY. 

miraculous energy, including governing authority of 
which the Holy Spirit was constituted the medium, and 
of which the Trinity in Unity is the infinite fountain. 

334. The giving of the law was the birth of the 
Hebrew nation; and the Pentecostal descent of the 
Holy Spirit, accompanied by a sound from heaven as of 
the rushing of a mighty wind, and of tongues parting 
asunder, like as of fire — was the birthday of the Chris- 
tian church. Both were the opening of the flood- 
gates of the long pent-up compassionate energy of 
God the Father, intensified by Divine love, John iii. 16, 
that should spread out until the entire human race 
should be enriched by the overflow, Matt, xxviii. 19, 20. 

335. The " breathing" of Elohim into the face of 
Adam was a symbol of the imparting of that substantial, 
immaterial, invisible spirit-form in which was reflected 
the Divine image and likeness, to the " inner man" — 
the interior real man, the true Adam. This breathing 
indicated that the invisible physical atmospheric-force 
was not only an evidence of, but was subjected to, and 
largely controlled by, a higher invisible, intangible, and 
substantial vital force; and these symbolic, representa- 
tive forces clearly pointed to the divinely imparted 
spirit-force, whose holy activity manifested the God- 
like personality within, Gen. ii. 7. In the Pentecostal 
descent, the mighty rushing wind symbolically repre- 
sents the extraordinary impartation of Divine energy — 
that Divine power with which they were apostolically 
endowed from on high, Acts i. 8. "Tongues parting 
asunder, like as of fire;" fire is the symbol of Deity as 
the fountain of light and knowledge, and of mental and 
spiritual illumination ; and heat that purifies what is 
most precious, and consumes what is worthless ; it 



SPIRIT FORGE. 157 

represents a purifying force by which the child of God 
may be changed from spiritual character unto spiritual 
character, even as by the Spirit of the Lord, II Cor. iii. 
18. And tongues parting asunder, symbolically repre- 
sents articulate vocal sounds — signs and signals of intel- 
ligence and affection — that would be vehicles of the 
Gospel-life force, John vi. 63, to the outer circle of 
Adam's sin-cursed race, Mark xvi. 15. Thus the Divine 
spiritual energy applied by the Holy Spirit to the souls 
of men through the Gospel of Christ would become an 
enlightening, converting and sanctifying energy in 
personal experience, a constraining spiritual force to 
individual activity, and to carry or send, at any sacri- 
fice, like blessings to humanity in regions yet beyond 
its possessors, II Cor. v. 14. 

336. The extraordinary miraculous energy imparted 
to the apostles, seems to have been directed and con- 
trolled, to some extent at least, by sanctified human 
wills in perfect and joyous harmony with the Holy Will 
of the Infinite Head of the Christian church. Even 
the ordinary impartation of this spiritual energy, when 
heartily welcomed by, and resident in, a human soul, 
often becomes to its possessor a tremendous power for 
good. In the case of Elijah, the idolatrous legions, in 
the presence of its manifestation, cried out, "The Lord 
he is the God I" With respect to Daniel, the vast Baby- 
lonian heathen empire confessed its Divine supremacy. 
Luther was a wonderful medium of this Divine energy, 
and he so centered it upon the great scarlet whore 
seated on the seven hills that she gnashed her teeth like 
a hungry tiger deprived of its prey, because she could 
not destroy it. What led the British Queen Mary to 
quail before Knox, the courageous reformer, and fear 



158 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

him more than a hostile army ? It was the Divine 
energy that responded to his faithful prayers. Better 
trifle with an electric-light wire than with it. For a 
like reason, in the case of Bunyan, the Bedford authori- 
ties retired from the conflict in shame and disgrace. 



SPIRIT FORGE. 159 



CHAPTER XXV. 

SPIRIT FORCE. 

337. If the Christian church would only accept the 
doctrines, precepts, and examples of Jesus Christ as a 
perfect standard of Christianity, and each member 
would daily embody them in thought, purpose, feeling, 
action, and aspiration, how soon would it rise to the 
highest plane of moral power, spiritual excellence, and 
Paul-like zeal, and its march would be signaled by a 
continuous shout of victory, until the kingdoms of this 
world would become the kingdoms of our God and of 
his Christ. Then would the great floodgates of iniq- 
uity be closed, and the gushing fountains thereof be 
dried up ; then the death requiem of drunkards would 
cease, the plaintive wailing of heart-stricken widows 
would be hushed, the scalding tears of orphans would 
scarcely flow, and the hallelujahs of Zion would be long 
and loud. This Divine energy is the strength, purity, 
and glory of the church : without this, it is only fit for 
divine cremation. A church without the indwelling 
of the Holy Spirit is a Godless church, and is like a 
majestic ship broken from its moorings, and drifting 
before the winds of human self-will, the storms of 
passion, and blind selfishness, to be inevitably 
wrecked on the rocks of unbelief, self-sufficiency, and 
atheism. 

338. In Horn. xv. 13, the apostle prays that the Chris- 



160 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

tians may abound in hope, and in " the power (duna- 
mis) of the Holy Spirit." The " power " here spoken of 
is a Divine gift of moral and spiritual energy that gives 
birth to lively trust, high expectation, courage in meet- 
ing opposition, perseverance in overcoming difficulties, 
and patience in enduring trials and afflictions. 

339. It is opposed to doubt, to fearf ulness manifested 
in timidity or cowardice, and impatience which are often 
exhibited in shrinking from or declining difficult or 
dangerous service in the Lord's cause, as in the case 
of the friends of Paul respecting his going to Jerusa- 
lem, and those of Luther dissuading him from going 
to Worms. In Eph. iii. 20, the true Christian is rep- 
resented as the recipient and instrument of Divine 
energy : "Now unto him that is able to do exceeding 
abundantly above all that we ask or think, according 
to the power (dunamis) that worketh in us :" " work- 
eth " is from energeo* to effect ; to communicate energy 
and efficiency ; as a participle, as here, energy in 
action, efficiently moving all the powers of the soul ; 
and as the soul is of such a nature that it cannot be 
killed by material instruments, nor by any human 
means, Matt. x. 28 ; it follows that the energy so 
active within the soul must, like it, be invisible, imma- 
terial, and spiritual, and superior to it, as magnetism 
is superior to the magnet which it pervades, or the 
life-principle is superior to the material body it animates. 
It must therefore be an invisible, immaterial, spiritual 
personal energy guided by intelligence and design, and 
operating in and through true Christians for the 
accomplishment of the grand purpose of God respecting 
the salvation of sinners for whom Christ died. Again, 
Paul desires that the Ephesians, iii. 16, should " be 



SPIRIT FORGE. 161 

strengthened with power (dunamis) through his Spirit 
in the inward man." "Strengthen" is from krataioo, 
to grow strong, constantly acquire new power ; i. e. in- 
crease in Christian knowledge, in clearer conceptions of 
Divine truth, and in firmer convictions regarding the 
reality of the unseen, and in deeper personal experience 
of the abounding riches of Divine grace, Heb. vi. 1, 11. 

340. This mental, moral and spiritual development 
of the interior man — the soul — through the constant 
inflowing of the energy of the Holy Spirit to co-operate 
with the loving, obedient efforts of the possessor, in 
order that Christ may dwell in the heart, that the soul 
may be rooted and grounded in love, that it may under- 
stand more and more of the inexhaustible nature, 
extent, richness, and fullness of Christ's love until it 
realizes all the fullness of God the Father. Every 
Christian should through loving and believing co- 
operation with the Holy Spirit be so filled with Divine 
light, truth, love, holiness, and bliss, as to become, in 
his finite nature, like hirn, and shine in the glory of 
the Divine image even here, preparatory to the greater 
glory that awaits him. To do this, the gifts of thought, 
of speech, and activity must be sanctified and trained 
for usefulness in the Master's service : also the personal 
graces, such as become, not a fashionable dude, but a 
Christian lady and gentleman ; and let these be 
crowned with a holy life within ; this will surely be the 
result of personal co-operation with the sanctifying, 
efficacious activity of the Divine energy constantly 
flowing into the soul, Eph. iii. 7. 

341. This spiritual force emanating from the Holy 
Spirit as an inexhaustible fountain, is properly termed 
energy, and as moving the soul to activity it is termed 



162 SUBSTANTIAL CHRISTIAN PHILOSOPHY, 

power, Eom. xv. 13-19. Hence Paul was pressed 
(sunexo) in spirit ; literally, held together, held fast 
as a prisoner ; figuratively, he was mentally distressed 
on account of the moral and spiritual condition of the 
Jews, his mind and heart were painfully affected 
through an anxiety to preach the Gospel to them. As 
powerful constraint acted on the body, so the spiritual 
condition of his people acted upon his mind. In II Cor. 
iii. 6, 8, the Spirit giveth life through a knowledge of 
the design, the end, and the meaning of the Gospel ; 
which is emphatically "a spiritual dispensation, ad- 
ministered by the Holy Spirit, giving life to the soul — 
the inner man," These, and many other passages, ex- 
press the spirit-force that is ever active, influencing, 
purifying and directing all the highest functions oi 
mind and spirit with respect to moral and spiritual re- 
lations sustained to humanity and divinity, to the here 
and the hereafter. The first God ward thought, the 
first penitential tear, the first Ohristward sigh, the first 
broken accents of prayer, are evidences of the presence 
and activity of the energy of the Spirit, as much so as 
when Paul exclaimed — " I have fought the good fight/' 
etc. — " Thanks be unto God who giveth us the victory/' 
etc. Wherever the Holy Spirit acts he is ; and where 
he is, he exerts his spirit-energy for the good of fallen 
man. " Because I live, ye may live also ; but without 
me ye can do nothing" — are perfectly helpless and 
hopeless. 

342. Let us look for a few moments at John i. 4, and 
vi.63. Here Christ is set forth as the fountain of all life- 
force, especially moral and spiritual — the crowning glory 
of human creation and redemption. And this life-force 
is the means of mental illumination, and spiritual 



SPIRIT FORGE. 163 

knowledge to men. In the latter passage, the words 
of Christ "are spirit and they are life ;" that is, they 
are the medium of the Divine ideas and of the Divine 
Spirit-force that quickens the dead soul into spiritual 
life. What the telephone wire is to sound the mean- 
ing of Chirst's words are to the causes of spiritual life 
— the Divinely appointed and conditioned medium. 
God is the inexhaustible source and ever-flowing foun- 
tain of both spiritual light and life. And when the 
spiritual meaning of God's message to man is cor- 
rectly understood, believingly received, and lovingly 
obeyed, it results always in spiritual life and vital union 
to Christ. What the body is to the soul, so the verbal 
word is to the spiritual meaning which it embodies. 
What natural light is to the bodily eye, so spiritual 
truth is to the human spirit. What animal life is to 
the material body, so spiritual life is to the soul. The 
immaterial and intangible natural light-force beauti- 
fully represents that higher spiritual light-force only 
recognized by the spirit- vision ; for God is only visible 
in his own light. To expect to see God in his word 
without the aid of the Holy Spirit is as wise as to ex- 
pect to see the telescopic stars without removing the 
cap from the instrument ! 

343. When the Divine spirit-force of which the Holy 
Spirit is the channel between the Father and the sinner 
is cordially welcomed into the soul, it imparts a spirit- 
ual vitality, Phil. ii. 13 ; Eph. ii. 1, 5 ; Col. ii. 13 ; 
its spiritual organs and functions starts into new activ- 
ity, and are purified, expanded, elevated, invigorated, 
and refined ; its faith-vision immediately recognizes 
more distinctly its relations, obligations, responsibility, 
and accountability, and perceives them invested with 



164 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

momentous importance; and beholds with exalted in- 
terest the nature, character, forbearance, long-suffering, 
and the compassionate love of God. 

344. This Divine spirit-energy, force, or power in all its 
variety and extent, is perfectly adapted to all the neces- 
sities of the soul, whether escaping from the slavery of 
sin on the one hand, or fighting its way to eternal glory 
on the other. The worst cases of soul-darkness, doubt, 
despair, and spiritual death are within the sphere of its 
Divine activity, to give all needed light, purity, confi- 
dence, and hope. It stimulates the understanding to 
seek after Divine knowledge, the judgment to decide 
righteously in the fear and love of God, the affections 
to go out after holy objects, the rebellious will to yield 
prompt and loving obedience. It stimulates the moral 
faculty, quickens and purifies the conscience. It pro- 
duces an intense longing after all the fullness of God. 
Psa. lxiii. 1 ; cxix. 20. 

345. This spirit-force or Divine energy blends so deli- 
cately with human-force or energy that it really appears 
to be all human. The former, like magnetism, is both 
attractive and repellent. It attracts whatever is like 
its own nature and tendency — the holy, the Godlike ; 
or whatever has a tendency to spiritual life. It is re- 
pellent of whatever has a tendency to the impure, the 
unholy, and the devil-like. Like cohesive force it binds 
like to like regardless of position, wealth, and poverty. 
Like chemical affinity it binds in one brotherhood the 
different nationalities and colors of humanity the world 
over. Its presence is known by faith, love, hope, and 
holy activity. Its highest complete assimilation to 
God's likeness. Psa. xvii. 15. 

346. This spirit-energy is secured from the Father for 



spirit force. 165 

sinful men by and through the Kedeemer, John iii. 16- 
17 ; xiv. 26-27; xv. 26 ; xvi. 8-11 ; it is embodied iu 
the Holy Spirit, who directs, controls, and sustains it. 
Imparted to man, it produces sensibility, activity, and 
knowledge. Its entrance into the soul is like turning 
the full focus of an electric light on all the mental and 
moral activities thereof. It adds a new power to the 
mental and spiritual telescope, that reveals new won- 
ders, new beauties, and new glorious objects in the far 
distant regions of the once invisible realities. It adds 
an additional power to the soul's moral microscope that 
clearly reveals an indefinite number of little blessings 
unthankfully received, of little acts of unkindness that 
cannot be undone, of little sins that excite the blush 
of shame, of little caustic words that cannot be recalled. 
It moves the soul up to a spiritual Pisgah, from which 
it can by faith survey the vast possessions of the future 
to which it is heir. And there it becomes entranced 
with the kaleidoscopic character of what God has in re- 
serve for those who love him, and it exclaims in holy 
ecstasy — "Nearer my God, nearer to Thee," Psa. cxxx. 
6; cxli. 1. 

347. All Scriptural worthies have testified to the re- 
ality of that invisible substantial spirit-force or energy 
of Jehovah that sustained them, especially Noah, Abra- 
ham, David, Elijah, Daniel, the three Hebrew ehil^drei^ 
the Saviour and Saul, and hosts of others. 



166 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 



CHAPTER XXVI. 

THE GREEK TERM DU^AMIS. 

348. This is one of the most important terms in the 
New Testament and deserves to be very thoroughly under- 
stood. Its definition is beautifully natural, very compre- 
hensive, and complete ; it is admirably adapted to show 
the intimate relation that exists between the physical, 
vital, mental, and spiritual forces ; and these again as re- 
lated to, and directed and controlled by, the Trinity in 
Unity in the scheme of Redemption. Each specific 
member of the definition is related to the generic term, 
power, as each child in a family is related to the 
parent. We now turn to the definition of the term as 
applied to the Father, Son, and Holy Spirit in the New 
Testament. 

349, Dunamis signifies faculty, ability, energy, power 
and strength, efficacy, authority. This definition implies 
an organized, intelligent person or being, who is a 
source of energy which manifests itself in power or 
force ; a cause which produces effects. As applied to 
God, it implies a Supreme Being, having an organized, 
immaterial, substantial, spiritual personality — the crea- 
tor, upholder, and controller of the material universe, 
and Supreme Moral Governor. This is all clearly and 
necessarily implied ; and as necessary to a correct 
understanding of the term as the foundation is to the 
superstructure. Though the primary meaning is power 
directed by intelligence for a given purpose, I shall 



THE GREEK TERM DUN AMIS 167 

take the definition in the order here given, with a few 
proof passages appended. 

35O- Faculty is a power derived from an organized in- 
telligent being, having a substantial form of some kind, 
as in the case of man, who is endowed with the facul- 
ties of seeing, hearing, feeling, thinking, reasoning, 
etc. As applied to God, the Creator, aud the Father 
of mankind, it implies the possession of similar essential 
faculties adapted to his Spirit-nature, only unlimited in 
their nature, both in degree and perfection. Matt. v. 
18 ; vi. 30-34 ; xxv. 34-40. 

351. Ability has reference to the active exercise of 
the faculties. It always supposes something to be done, 
and the power of doing it. As applied to God, it is 
expressive of his capability of exercising all the produc- 
tive attributes of his infinite nature in doing all possi- 
ble things in the best possible manner, so as to merit 
the designation "very good." Gen. i. 25; Matt. vi. 6, 
8, 30; vii. 11; xxv. 16; iii. 9. 

352. Energy is a capacity for acting, or producing an 
effect ; and is expressive of all those physical forces in 
nature, as light, heat, sound, electricity, magnetism, 
cohesion, etc. As applied to God, it comprehends all 
forces in the material, immaterial, and spiritual worlds ; 
all of which are laid under contribution for the welfare 
of his own children ; as, in the deliverance of his people 
from bondage, the vindication of Moses during the re- 
bellion, the deliverance of Daniel and his brethren, the 
rescue of the apostles from prison, and the healing of 
the sick and the raising of the dead. But the highest 
manifestation of moral and spiritual forces is exhibited 
in the salvation of sinners. Col. i. 29 ; II Tim. i. 7. 

353. Power is applied energy or energy in action, 



168 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

and the cause of motion in the material, immaterial 
and spiritual realms. As applied to God, it specially 
refers to his omnipotence in upholding and controlling 
all things in each of these departments, Rom. i. 16 ; 
I Cor. i. 18, 24; iv. 20; Phil. iii. 10; I These, i. 5; II 
Tim. iii. 5. Strength, or the power to resist force, is 
specially applicable to animated nature. 

354. Efficacy, literally effecting or accomplishing 
what is desired or intended. As applied to God, it has 
reference to the grand results of all the combined 
means employed by the Trinity in Unity, especially in 
the moral and spiritual departments of His vast empire. 
I Cor. iv. 19, 20; Phil. iii. 10; I Thess. i. 5; II Tim. 
iii. 5. 

355. Authority may be parental, civil, moral or 
spiritual. It should always be founded on right, and 
based on the law of God, who is the source of all law 
that bears the imprint of His goodness, His power and 
His wisdom. As applied to God, the Revealer of the 
Scriptures, it regards him as the Supreme Source of all 
laws in the universe, but particularly of moral and 
spiritual laws of which he is the administrator. Matt. iv. 
36- ix. 1; xxvi. 64; Markxiv, 62* Lukexxii, 69. 



SATAN AS SOURCE OF SPIRITUAL ENERGY. 169 



CHAPTER XXVII. 

SATAK AS A SOURCE OF WICKED SPIRITUAL ENERGY 
OR FORCE. 

356. Satan as a proper name occurs in the Old Testa- 
ment four times, Job i. 6, 13; ii. 1; Zee. ii. 1; Chron. xxi. 
1. The term at first meant simply an "adversary," as in 
I Sam. xxix. 4; I Kings v. 4; Psa. cix. 6, etc.; in Matt. 
xvi. 23, its original sense is still found. Satan in the 
New Testament is termed Diabolos, the primary 
meaning of which is confined to the act — the endeavor 
to break the bonds of friendship between others and to 
set them at " variance;" the secondary meaning includes 
both the act and the instrument by which the act is 
performed — by slander: hence the full meaning of the 
term is, to endeavor by slander to break the bonds of 
friendship between others and to set them at variance. 
The name diabolos is therefore aptly descriptive of 
the nature of Satan — an accuser, a calumniator and a 
slanderer. 

357. There is, strictly speaking, but one devil. He 
is called the " God of this world," II Cor. iv. 4 ; Eph. 
vi. 12 ; Prince of the power (exsousia) of the air, Eph. 
ii. 2 ; the Power (exsousia) of darkness, Luke xxii. 
53; Belial, II Cor. vi. 15; the Father of lies, John viii. 
44 ; Beelzebub and Prince of demons, Matt. xii. 24-6 ; 
xxv. 41 ; Rev. xii. 7, 9 ; an Adversary, I Pet. v. 8 ; an 
Accuser, Rev, xii. 10: a Murderer, John, viii. 44; the 



170 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

Tempter, I Thess. iii. 5 ; a Spirit, Eph. ii. 2 ; and a 
Serpent, Eev. xii. 9 ; xx. 2. 

358. If language means anything, all the above terms 
combined unmistakably express an immaterial, sub- 
stantial, though invisible, fallen spirit, having a 
spiritual-organic personality, of superhuman energy, 
intelligence and power ; and of superior mental attri- 
butes and organizing capacity, of vast experience, and 
of untiring and bitter hostility to God and man. 

359. The personal existence of a spirit of evil is 
clearly, though gradually, revealed in Scripture from 
the first temptation of Adam and Eve in Eden. Hu- 
manity should have received and profited by the infor- 
mation. Though Satan's subordination and inferiority 
are clearly expressed, the New Testament represents 
him as having a vast empire, ceaseless activity, great 
ambition, ferocious daring, I Pet. v. 8, and terribly de- 
structive influence. The whole description of Satan's 
personality shows that he is independent of material 
conditions. Matter in any form, living or dead, does 
not hinder or impede his movements ; nor is he affected 
by the physical forces, as gravitation, heat, electricity, 
etc. 

360. The general object of Satan is to break the 
bonds of communion between God and man, and the 
bonds of truth and love which bind men to each other, 
in order to rob God of his glory and man of purity and 
happiness here and hereafter. The slander of God to 
man is best seen in the words of Gen. iii. 4, 5. He at- 
tributes selfishness and jealousy to the Giver of all good ! 
The slander of man to God is illustrated by the book of 
Job i. 9-11 ; ii. 4, 5. He is thoroughly double-faced, 
and he has many agents, some professedly Christian, 
that closely copy his example. 



TEMPTATION. 171 

361. Satan's usual method of attack 011 mankind is 
by temptation to sin. Hence the advice : " Resist the 
devil, and he will flee from you/' James iv. 7; 
" Whom withstand steadfast in the faith," I Pet. v. 9. 
He may and will tempt to sin, but force to the commis- 
sion of it he cannot. 

TEMPTATION. 

362. To tempt is to entice, to solicit, Gen. xxxix. 
1-20 ; Jud. xiv. 15 ; James i. 14; to put to trial, to 
test, to prove, Gen. xxii. 1 ; to incite, to instigate, to 
suggest, I Chron. xxi. 1 ; Luke iv. 13 ; John xiii. 2 ; 
Acts v. 1-6. Sometimes Satan tempts directly himself, 
at others through his agents, as demons, fallen spirits, 
or wicked men, and specially false Christians — the 
most dangerous of all human tempters to young Chris- 
tians. The devil uses them as the sportsman uses his 
decoys. He also acts through the senses and external 
objects, as well as the appetites, passions, propensities, 
and temperaments, as in the case of Eve, Gen. iii. 6 ; 
Samson, Judges xvi. 1 ; David, II Sam. xi. 2 ; and 
Judas, Matt. xxvi. 15 ; James i. 14. 

363. Satan marshals all his forces at the most vul- 
nerable points of human nature; here he gains his 
most numerous and lamentable victories. Here fathers 
and mothers, husbands and wives, sons and daughters, 
legal luminaries and pulpit orators, the victorious gen- 
eral and the mighty king, have fallen before his fear- 
ful, insidious, carefully timed, though invisible onsets, 
and the moral battlefield is red with the blood of the 
slain, and pestilential through the decomposing car- 
casses of the dead. Whisky, lust, pride, fashion, infan- 
ticide, ambition, and hypocrisy have slain millions, 



172 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

364. The devil's intelligence is superhuman; his 
malice, or spiteful disposition to injure others is very 
great ; his jealousy and rage are equal to his malice, and 
his vigilance is untiring. Hence the momentous import 
of the Divine precept — What I say unto you, I say 
unto all, Watch, Mark xiii. 35-37; Watch and pray that 
ye enter not into temptation, Mark xiv. 38; that is, 
secure Divine energy to assist you against so powerful 
a foe; for without me ye can do nothing, John xv. 15. 
There is a volume of paternal solicitude and Divine 
love in the above councils that I have never realized as 
I now do. They could only be the outflowing of 
infinite love. 

365. The ideal of goodness is made up of the three 
great moral attributes of God — love, truth, and purity 
or holiness; the opposite of these qualities characterize 
the devil and his ageuts, John viii. 44. Take this fact 
in connection with another momentous one- — that every 
sin committed increases in the spirit of man a positive 
tendency to evil for the future, which increases sympa- 
thy with, and aids the temptation of the evil one; and 
this tendeficy co-operationg with the persistent tempt- 
ing energy of Satan thus binds fast the sinner, as a 
slave, with chains voluntarily forged by himself, with 
Satan's invited assistance, so that nothing short of the 
infinite perfections of the Divine Trinity, exercised 
through the sacrificial death of the Son of God, can pos- 
sibly set him free. John viii. 34; Kom. vi. 16. 

366. New Testament proof is abundant of the mali- 
cious nature of the energy of Satan exerted for the de- 
struction of all good and the production of all evil, in 
order to ruin the souls of men that God designed for 
Companionship with himself in holiness and happiness. 



TEMPTATION. 173 

367. In Luke xxii. 53, Christ said to the Jewish 
priestly authorities that went to arrest him : "This is 
your hour, and the power (exsousia) of darkness." 
This is not only the time in which you are permitted to 
exercise and exhaust your own malice, but also that of 
the power (exsousia) of darkness. This Greek word 
exsousia is from exsesti, and signifies, it is possible; it 
is permitted; it is lawful. The root- word strongly im- 
plies two or more personalities : one superior, and the 
other inferior; one the source of power, and the other 
acting by permission by delegated power. It occurs 
in the New Testament about sixty-six times, and in 
about sixty instances it implies or expresses inferiority 
or delegated power. In other respects exsousia is 
mainly the same as dunamis with respect to energy, 
faculty, ability, power, and efficiency, but with the pre- 
vailing idea of inferiority as to its source and control. 
Hence man being created a fre,e moral agent, his will 
was self-determining and self-executing within finite 
limits, and therefore his exalted personality, akin to 
Deity, necessarily exposed him to the possibility of 
temptation, and which was, for wise purposes, per- 
mitted. 

368. In Acts xxvi. 18, Jesus said to Saul, " I will 
send thee unto the Gentiles to open their eyes, that 
they may turn from darkness to light, and from the 
power (exsousia) oi Satan unto God;" — "open their 
eyes," excite their mental faculties in favor of Divine 
truth; "darkness," the mental, moral, and spiritual 
ignorance induced by heathenism; the mental, having 
reference to non-recognition of the Creator's activities 
in his works and providences; moral, referring to the 
moral law as expressive of man's moral relations, obli- 



174 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

gations, and responsibilities; spiritual, to an absence of 
that knowledge that can only spring from holy com- 
munion with the Divine Trinity. " Darkness" in- 
cludes not only degrading ignorance as the cause, but 
also the effect — the vice, misery, and hopelessness re- 
sulting therefrom. " Power," has reference to the de- 
grading subjection of mind and heart to self-will and 
the service of sin and Satan, Eom. vi. 16, 20; II Pet. 
ii. 19. In Col. i. 13, this spiritual energy is called 
the " power (exsousia) of darkness;" that is, the energy 
of Satan is exerted as power, authority, and rule of evil 
spirits and wicked men. He was the author of the re- 
bellion in heaven and the originator of moral and spir- 
itual ignorance and the consequent vice and misery 
among men, II Pet. ii. 4; Jude 6; Rev. xx. 5; Matt, 
xxv. 41. The absence of physical light is darkness to 
the organic visual organ; so the absence of mental, 
moral, and spiritual knowledge is darkness to the 
spiritual visual organ — Christian faith. The term phos 
signifies, light, radiance ; the meaning of Divine truth 
transferred to the mind, spiritual illumination. Phane- 
roo, to make manifest, visible to the eye, to make known 
to the mind, Eph. v. 13, where these terms are used. 
" For everything that is made manifest is light;" that 
is, by the agency of light material things are rendered 
visible to the bodily eye, so the meaning of divine truth 
conveyed to the mind and conscience by whatever 
agency is light — the medium of communication with 
the human spirit. While darkness conceals the nature, 
variety, magnitude and beauty of the myriads of 
material objects by which we are surrounded, light 
reveals and manifests them. As darkness conceals the 
many beauties of material objects, so ignorance conceals 



TEMPTATION: 175 

the nature, adaptation, intrinsic value, and glorious 
character of spiritual things. 

369. In Eph. ii. 2, it is said that the physically liv- 
ing while spiritually dead conducted themselves in 
harmony with the principles and practices of the age, 
and the " chief, prince, or ruler of the powers (exsottsia) 
of the air (that is, of the dominion of evil spirits 
whose abode is the air), of the spirit that worketh in 
the sons of disobedience :" t€ worketh," is from energeo, 
to exert one's energies, to impart energy, to operate, to 
render active, to effect something. This passage shows 
the constant diligence of Satan in the work of destruc- 
tion. 

370. The devil as a tempter operates by his spiritual, 
malicious, persevering energy on the human soul in an 
inconceivable number of ways, always watching for the 
weakest place — the most vulnerable point; sometimes 
approaching disguised as an angel of^light, and at 
another, as a roaring, ferocious lion. He suits his at- 
tacks to all the varieties of temperaments, constitutions, 
conditions, and circumstances of his coveted victims. 
On the appetites and passions, the will's solicitors, he 
ever keeps a watchful eye; because the will, being the 
executive power of the soul, was desigued to be the 
director of motives and the controller of appetites and 
passions. There is abundant reason for the apostle's 
exhortation in Eph. vi. II, 12, 13. For so appalling is 
the devil's malignant, subtle, invisible energy by which 
he seeks to destroy humanity, that ceaseless watchful- 
ness, determined and unyielding resistance, with con- 
stant believing prayer for Divine assistance, only can save 
us from the octopus-like clutches of so powerful, so 
cunning, so deceptive and invisible an adversary. 



176 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

371. Perhaps the spiritual energy or force of Satan as 
exerted on the souls of sinner^ may be best illustrated 
by an expert mesmerist, who is the source of a remark- 
able amount of animal magnetism, through which he 
affects the bodily organism and controls the thoughts 
and actions of his subjects. Perhaps the finest illus- 
tration of spiritual energy or influence yet known is 
that of magnetism as manifested by a good magnet. 

372. A graphic illustration, in part, of the " wiles/' 
and "depths" of Satan is seen in the jugglery of the 
so-called Spiritualist. See Luke xxii. 3, 31; John xiii. 
2, 27; Acts v. 3; II Oor. xi. 14, 15; xii. 9. 

373. If Satan's subjects, or agents, have such great 
knowledge and power as set forth in Matt. viii. 31; 
Mark v. 12; Luke viii. 29; Rev. xvi. 14; xviii. 2, is it 
not reasonable to infer that their prince possesses 
similar, if not very much greater knowledge and 
power? 

A large number of persons have testified to the real- 
ity of an invisible, substantial spirit-force or energy of 
the devil. Examples are Cain, David, Jonah, Judas, 
Pilate, and innumerable others. 

THE DEVIL'S AGENTS. 

374. They are demons, or fallen spirits, akin to the 
angels in their immaterial nature, intelligence, and 
spiritual energy, but which are employed in positive 
and active wickedness. Matt. xxv. 41; II Pet. 2, 4; 
Jude 6. 

They are very numerous, and, being immaterial, they 
sought, in Christ's day, their favorite abode in organ- 
ized animated matter, both of swine and human beings, 



THE DEVIL '8 AGENTS. 177 

though independent of all the conditions of matter. 
Mark v. 9, 12; Luke viii. 30, 32, 33. 

They believe in the power of God and tremble. James 
ii. 19. 

They recognize the Saviour as the Son of God. Matt, 
viii. 29; Luke iv, 41. 

They acknowledge the power of Christ's name in ex- 
orcism. Acts xix. 15. 

They had fearful forebodings of coming judgment. 
Matt, viii. 29. 

The advance guard of Satan's agents consists of false 
religionists, of whatever name, who substitute the tra- 
ditions of men for the commandments of the living 
God. Then comes the vast army led by the devotees of 
fashion and pleasure. 



178 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 



CHAPTER XXVIII. 

INSTINCT. 

375. Instinct, a natural impulse, an unreasoned 
prompting, is manifested by the ant in providing its 
winter supplies; by the bee in constructing its cell; by 
the beaver in building its dam; by the bird in migrating 
to a milder climate; by the young of animals in seeking 
the breast of the parent; by the bird that builds its nest 
and hatches its young; by the parent bird in affecting 
to be crippled in order to protect its young; by the spider 
in weaving its web to catch its prey; by the infidel when 
appalled by immediate danger he instinctively calls upon 
God for help . 

The Creator does not mock the lower animals; as a 
rule, they invariably realize the object to which their 
instinctive activities pointed. If He thus takes care of 
animals and remembers even the hairs of our heads, 
will he mock our intense longings after another life 
when this closes? Shall all our aspirations with re- 
spect to the future be disappointed? If the bird in- 
stinctively flies south, it is because there is a south 
that awaits it; if the new-born babe instinctively turns 
to its mother's breast, it is because there is a supply of 
appropriate food provided. So it is with respect to our 
spiritual longings and aspirations; there is a correspond- 
ing provision made for them, 



WHY ROB GOD Off A BEAUTIFUL FOUMf 179 



CHAPTER XXIX. 

WHY ROB GOD OF A BEAUTIFUL FORM? 

376. Rev. Prof. John Campbell, LL. D., in his opening 
lecture at the Presbyterian College in Montreal on 
October 2d made this emphatic statement: " There is 
darkness in the world, but it is not of God; there are 
curses loud and deep, but the Father blesses." "Too 
long, through imperfection of human thought and 
speech, has the Father been clothed with attributes 
foreign to His holy nature. We want new Luthers, as 
deeply convinced of satanic workings as if he held the 
arch-enemy bespattered with the contents of the ink- 
horn. Justice will never be done to God until the devil 
has his due in our apologetic systems, our pulpit 
ministrations, [and] our common thought and daily 
life." 

This statement is worthy of being printed in letters of 
gold and placed over the mantle in every Christian home. 
The professor's statement is a fit introduction to the 
next subject in alphabetical order — the Christian's God 
as revealed in the Holy Bible. All I ask of my readers 
is a prayerful and thorough investigation of the subject 
in the light of the facts already made known in this 
Philosophy in connection with the passages of Scripture 
referred to. 



180 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

THE CHRISTIAN'S GOD OF THE BIBLE IS THE GOD AO 

FATHER OF OUR LORD JESUS CHRIST, AND 

THE FATHER OF HIS PEOPLE. 

377. Our Father-God is not that shadowy, ghostly in- 
definable something that so many believe him to be. God 
is Light, is a Spirit, is Love, is a Shield, a Rock, and a 
Father. These terms are very comprehensive, and 
give us a remarkable set of ideas about God. A simple 
child can grasp them, and a philosopher cannot exhaust 
them. A revelation is to make manifest to the under- 
standing the necessary knowledge needed by a depend- 
ent and obedient child. I maintain from personal ex- 
perience and prayerful study of the sacred Scriptures 
that this necessary knowledge has been abundantly re- 
vealed so that he that runneth may read; for " The law 
of the Lord is perfect, converting or restoring the soul: 
the testimony of the Lord is sure, making wise the 
simple/' Psa. xix. 7 with II Tim. iii. 16,17. By prayer- 
ful searching or diligent inquiry the sinner may learn 
all that is necessary to induce him to believe, love, and 
trust the Holy One who comforts more tenderly than the 
most affectionate mother; to enable him to do his 
Heavenly Father's will and pass triumphantly through 
this world to one of blissful immortality. Man not 
only lives, and moves, and has his being in God, but all 
his constitutional attributes, mental, moral, and spiritual 
capacities and powers, are abundantly provided for in 
the Eevelation of God to man, even should he live a 
thousand years instead of threescore years and ten. 
John vii. 17; James i. 5. 

378. Every object in Nature represents a materialized 
thought that once existed as such in the mind of the 
Creator, and is designed to be an object-lesson for our 



WHY ROB GOD OF A BEA JJTlFTJL FORM? 181 

careful study and mental elevation, Rom. i. 20; xv. 4. 
Indeed universal humanity possesses an innate idea or 
an intuitive conviction, an instinctive consciousness of a 
Superior Being, the Creator and Upholder of all things, 
who is able to help the needy; or why in the presence 
of sudden and appalling danger is there an instant cry 
for Divine help? 

God has so constituted the human mind that by 
virtue of its own activity, in a normal and healthy 
state, it perceives that there is, and must be, a cause of 
all existing things, and that such a cause is itself 
uncaused. The senses and reason deal with matter 
and things that surround us; but these are effects, not 
causes. 

379. I do not believe that a normally thinking man 
ever was, or ever will be, a genuine atheist. He has 
two natures, a mental and a moral. Between these 
there will ever be a conflict until the Holy Spirit is 
welcomed to His rightful place in the soul in regenera- 
tion. It is true, that the "fool hath said in his heart, 
there is no God," Psa. xiv. 1; "fool," from naval, fool- 
ish, insensible, impious. But why does the sinner say 
so in his heart — his affections, his emotional moral na- 
ture, the seat of his likes and dislikes, of love and hate? 
Because he dislikes, or refuses, to retain the thought of 
God in his mind, Rom. i. 28. 

380. "Our physical senses, imperfect and limited as 
they are, satisfy us of the existence of material things. 
None the less do our mental faculties assure us of the ex- 
istence of a supreme, intelligent, first cause. But men 
generally, who dislike Bible truth, or are ignorant of it, 
form their conceptions of God and the attributes they 
ascribe to him after their own ideas, sentiments, and 



lh£ SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

character. The mind can attribute to God no quality 
of which it has no conception, and will attribute to him 
such qualities as predominate in itself. Hence the vast 
difference in the character of Deity as conceived by the 
lowest savage, by the civilized pagan, and by the cul- 
tured Christian" (Prof. Klephart). 

381. " Is it rational to believe that the Infinite Mind, 
unlike all created and finite minds, occupies no visible 
medium or form, and has no residence other than infinite 
space?" To me it is wholly irrational. " Indeed it is 
hardly possible to conceive of a mind, whether finite or 
infinite, that dwells in no tenement whatever and that 
has no organs of vision, speech, or hearing." 

382. " It is an accepted tenet of Christians that God is 
a substance, as the Nicene Creed, drawn up in a.d. 
381, taught that Christ was one substance with the 
Father, but the subsequent tendency of theological 
science has been so much in the direction of spiritual- 
istic interpretation of everything concerning the Infi- 
nite God that any proper idea of substance, as once held 
by the Church Fathers, has been very largely spirited 
away or almost entirely ignored by the world's most 
popular and influential theologians. But you say, 
Does not the Bible say that God is a spirit? It does; 
but it also says, That God is Love, is Light, and is a 
Rock; so is Christ called a Rock as well as Life and 
Light. You may have an image and likeness of the 
substance rock, but who can give us an image of pure 
spirit, of love, and of light? God is indeed a spirit, but 
he is just as really a substance — an immaterial substan- 
tial spirit" (Dr. Swander). 

383. " Both experience and observation teach us 
that a present will, an emotional nature, with intellect 



WHY ROB GOD OF A BEAUTIFUL FORM? ]83 

and a moral faculty, all together constitute true per- 
sonality. Paul speaks of an * inward man ' and an 
' outward man;' and in Heb. i. 3, God is represented 
as speaking to us by his Son, who is ' the express image 
of his person/ The word charakter, here translated 
' image/ means not only image as the impression on a 
coin, or a peculiar mark of distinction; but also the 
pecular nature and character of a thing. What that 
nature was we learn from the word rendered ' person/ 
hupostaseos, steadfastness, endurance, firmness, base, 
bottom, support, stay; it signifies the solid part of any- 
thing, as opposed to that which drains off — my body is 
as running water, compared with the rocky soul beneath 
or within. It means a real being as opposed to mere 
appearances, hence called, in our New Version, sub- 
stance, as if all else were but shadow. Thus God is a 
spirit and also a substance" (Dr. Hamlin). 

384. u We cannot conceive of a substance possessing 
the characteristics of personality that has no form and 
that is not concentrated more in some one place than 
in another. Hence we do not and cannot intelli- 
gently believe in the omnipresence of God as to his per- 
sonality, but only as to the reach, and sweep, and all- 
pervading presence of his attributes, and all-powerful 
instrumentalities, such as the angels who are minister- 
ing spirits, sent forth to do service for the sake of them 
who shall inherit salvation — agents of Providence and 
ministers of grace. 

385. "Our only conception of the worship of God is 
that he is an Almighty personality definitely located as 
to his personal presence, but capable of hearing our 
faintest whisper of prayer, recognizing the first peni- 
tential tear and desire for pardon, and who can, through 



184 S UBSTANTIAL CHRISTIAN PHIL OSOPHT. 

Hi3 all-pervading vision and intelligence, see the sparrow 
fall, or number even the hairs of our heads. This is 
the Scriptural God that meets all the wants of human- 
ity made in His image. This God we are encouraged in 
that inimitable prayer taught by the Saviour to address 
as our Father So that if our hearts are sad with suf- 
fering and sorrow, it is a comfort to appeal to a God 
who has a heart to feel for and sympathize with his 
wretched, suffering creatures. The human mind can 
only be satisfied with contemplating him as a Person, 
as a Father, as a Friend, and as a real Sovereign seated 
upon the real throne of the universe. Our ideas of 
his majesty and grandeur, as well as his wisdom and 
goodness, are enhanced by contemplating him as a defi- 
nitely located Person, somewhat similar but superior, 
to Christ's glorified personal presence, with all-penetrat- 
ing attributes, through which, and the immaterial 
forces of Nature, he exerts His power and supervises by 
His intelligence to the utmost bounds of creation. 

386. "The sacred writer could scarcely have selected 
stronger or plainer language to justify our view of God's 
real personality than when he speaks of Jesus as the ex- 
press (exact) image of his person or substance. The 
very idea of image necessarily implies form and con- 
firms the view here taken that God is not without body, 
parts, and form. We doubt not that God Himself is a 
real personal being, of inconceivable beauty, definitely 
located as to His immaterial organized body in some 
central part of His dominions, where, upon His glorious 
throne, He sends forth through His attributes the mes- 
sengers of force, power, and life, if not of providence and 
grace, to the utmost bounds of creation. 

387. " But as man is God's offspring, by searching 



WHY BOB GOB OF A BEAUTIFUL FORM? 185 

man we can find out something about man's Father. 
For man has no attribute, no capacity, no power of any 
kind that is not derived from his Father, hence what- 
ever of these we find in man in a finite degree, must ex- 
ist in God in an infinite degree " (Elder Miles). Again, 
our higher reason convinces us that an essential attri- 
bute of spirit is ceaseless activity, and so far as we know 
this is an attribute of the human spirit; and whatever 
weariness is experienced, or rest required, or recupera- 
tion necessitated, is owing to the material organism 
which constitutes the medium of its activities with re- 
spect to the outer world. As made in the image and 
likeness of God, the spirit of man is, and necessarily 
must be, possessed of ceaseless activity and endless ex- 
istence. The whole scheme of redemption presupposes 
a similarity of nature, faculties, and functious, in the 
Infinite Father and the finite offspring. If God does 
not possess a similar nature with all the essential facul- 
ties and functions of the human soul, how can there be 
that intelligent, loving, sypathetic communion with 
the Father that the true, devoted servants of God in all 
ages have found to be an accompaniment of that life of 
faith, obedience, love, trust, and hope that is hid with 
Christ in God? In harmony with Revelation I must 
believe that God possesses in an unlimited degree all 
the mental, moral, and spiritual faculties and functions 
found in the highest developed state of the regen- 
erated soul, and that he exists in an immaterial organ- 
ized, spiritual body, perfectly independent of material 
conditions, as gravity, etc. 

388. " Jesus Christ was ' God manifest in the flesh/ 
' the exact image of his person/ a finite manifestation 
of the invisible God. We must study Jesus to find out 



186 SUBSTANTIAL CHRISTIAN PHILOSOPHY, 

God, and not heathen, nor infidel, nor material philos- 
phy. We must study the Son to know the Father, for 
He is the visible image of the invisible God. I cannot 
conceive of God except as an organized being having 
form and parts. Certainly this is the Bible representa- 
tion of God" (Elder Miles). When I think of my 
Heavenly Father, I think of Christ Jesus, the Son of 
God, glorified in His transfiguration, and extend that 
beauty, condescension, and glory inimitably, and that 
Divine personality I claim as my Father. 

389. The Holy Scriptures plainly accord with this 
view of God's being our Creator and Father, and occu- 
pying an exalted residence in some appropriate locality. 
For Christ said to his disciples, " In my Father's house 
are many mansions " — "I go to prepare a place for 
you." The very idea of house, mansion, place, etc., 
implies a Personal Eesident and a definite locality. 
When Christ taught his disciples to pray—" Our Father 
w r ho art in heaven," he evidently meant to impress them 
with the idea that their Father, though in heaven, their 
final home, was deeply interested in their well-being here 
as His children. 

390. " I cannot begin to conceive of a being capable 
of thinking, seeing, hearing, feeling, and materializing 
mental ideas unless he possesses the actual personality 
and faculties which we know to be necessary for such 
mental and physical acts on our part." 

We therefore believe that the God of Kevelation is a 
Personal, Substantial, Organized, Spiritual Being, hav- 
ing eyes, ears, hands, arms, vocal organs, etc., and 
located, as to His personality, somewhere in a definite 
part of the universe called " heaven." 

391. The following beautiful illustration of how God 



WHY ROB GOD OF A BEA UTIFUL FORM? 187 

may be omnipresent while personally seated on his 
throne in heaven, is given by Dr. Hall, merely as an aid 
to our contemplations on the subject: " A bouquet of 
flowers might be definitely located upon the pulpit, and 
yet might be really present in every part of the largest 
church by the emanations of its substantial odor. The 
sun has a definite location in the center of the solar 
system, and is also substantially present throughout that 
system by means of its light and heat. So God may 
now be personally seated upon Alcyone, the center of 
the stellar universe, created and adorned for His resi- 
dence, and from this shining, glorious throne, through 
His substantial attributes aud wonderous ubiquitous 
forces of Nature, He may make His presence felt 
throughout infinite space: gravitation may be the medium 
of His power, electricity of His vitality, heat of His love, 
and light of His wisdom, and all these, with other 
substantial forces we know not of, may act as the real 
emanations of His personality, and in this substantial 
sense may He be omnipresent, while, personally, He 
may be only seated upon Alcyone's great central sum- 
mit as the throne of the universe," 

392. From a very careful, and I trust prayerful, in- 
vestigation of this subject in the Hebrew of the Old 
Testament and the Greek of the New, I am compelled 
to believe that the Christian's God of Eevelation is a 
substantial spiritual being, that he is the Living God, 
the inexhaustible fountain of all life, all wisdom, all 
love, all purity, and the infinite first cause of all things; 
that he is invisible and intangible to material sense 
organs; that he is infinite in all the attributes, powers, 
and capacities of his Divine nature; and that he pos- 
sesses an organized immaterial body that justifies us in 



188 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

calling him "Our Father" — a body somewhat similar 
in outline to the Saviour's glorified body, with all the 
parts, faculties, and functions necessary for originating, 
upholding, and governing his universal dominions, 
material, mental, moral, and spiritual; and that his 
immaterial body is transcendentally symmetrical, beauti- 
ful, and glorious, clothed in light as with a garment, and 
too glorious for mortal eyes to endure, or Paul could 
have gazed upon the glorious luminosity of the Saviour 
without having the film-like covering of his eyeballs 
destroyed, and thus remain blind until the vital-force, 
under miraculous impulse, replaced them. No; mortal 
eye cannot gaze uninjured upon that which is brighter 
than the sun. 

393. Though this article specially refers to God the 
Father, it equally applies to each person in the Divine 
Trinity, God the Father, God the Son, and God the 
Holy Spirit. I have purposely ignored all human 
creeds, and like Samuel, I have endeavored to carefully, 
prayerfully, and reverently inquire what God's thoughts 
are as expressed in language, and how they harmonize 
with those expressed in substance in the God-Man, Christ 
Jesus. 

394. With respect to the Trinity, it seems to me that 
the Bible very clearly teaches that it consists of three 
separate and distinct Divine personalities, alike in 
nature — uncreated, immaterial, substantial, spiritual 
beings, self-moving, self-conscious, and self-manifest- 
ing, infinitely perfect in all their physical, mental, 
moral, and spiritual attributes; and that they choose to 
be harmoniously one in affection, one in design, one in 
purpose, and one in activity; and though each is infi- 
nite in all that constitutes personality, they affection- 



WHY MOB GOD OF A BEAUTIFUL FORM? j 89 

ately unite in appropriate official limitations for the 
purpose of working out the highest good of fallen man 
through the scheme of redemption, which was origi- 
nated by the Father, John iii. 16; made possible by the 
Son, John iii. 16; xiv. 16; Eom. v. 8; x. 9; and 
realized through the agency of the Holy Spirit, John 
xvi. 8; Rom. v. 5; II Thess. ii. 13. 

I shall close this article containing the germ-thoughts 
of the most profound uninspired thinkers of the past, 
with a very few of the many confirmatory passages re- 
specting the immaterial organism of Deity. The words 
to which special attention is requested are printed in 
italic. 



190 SUBSTANTIAL CHRISTIAN PHILOSOPHY, 



CHAPTER XXX. 

WHY ROB GOD OF A BEAUTIFUL FORM ? 

395. God is & person: I am that I will be; having 
thought, reason, will, speech, power, and is self- 
manifesting — the ever-living God and infinite source of 
all life, and Creator of all things, Ex. iii. 14; iv; Gen. 
iii. 14-17; Matt. iii. 17. 

Is a social being: And God said, let us make man 
[-kind] in our image after our likeness, Gen. L 24; ii. 
18. 

(a) Has form: While my glory passeth by, I will 
put thee in a cleft of the rock, and I will cover thee 
with my hand while I pass by; and I will take away my 
hand, and thou shalt see my back parts; but my face 
shall not be seen, Ex. xxxiii. 21-23; Heb. i. 3; Col. i. 
15; Phil. ii. 6; John xiv. 9-11. 

(b) Has vocal organs: God spake all these words, 
saying, etc., Ex. xx. 22; xix. 3; xxiv. 12^ etc.; Gen. 
ii. 16, 18; xviii. 26. Speech is the proper mode of 
spiritual manifestation. Thinking, feeling, willing, 
and acting proves the presence of spirit, and speech 
shows that which is thought, felt, willed, and done. 
As the Spirit of God is that which thinks, wills, and 
acts, so the spiritual form of God is that in or through 
which the Spirit speaks, and otherwise meets the 
observations of his intelligent creatures. The great 
points in which man resembles God are, form, reason, 



WHY BOB GOD OF A BEA UT1FUL FORM* 191 

will, speech, power, moral nature, and capacity for 
endless life, Gen. i. 3; iii. 8; ii. 16; Ex. xxxiii. 11; 
Matt. iii. 17. 

(c) He has a face: Thou canst not see my face and 
live: "face," paneh, face, countenance, glory. Ex. 
xxxiii. 20; II Chron. xxx. 9; Matt, xviii. 10. 

(d) He has a mouth: I will speak to my servant 
Moses mouth to mouth, Num. xii. 8; Deut. viii; Isa. i. 
50; Micah iv. 4. 

(e) He has eyes: When I see the blood, I will pass 
over you, Ex. xii. 12, 13; Deut. xi. 12; Psa. xxxiv. 
15. 

(/) He has ears: He who planted the ear shall he 
not hear? He who formed the eye, shall he not 
see? "planted/' placed, fixed; "formed," devised, 
delineated, fashioned, formed. We. have here the 
thought, the mental delineation, the materialized 
model, and the living eye, Psa. xciv. 9; Ex. vi. 5; 
Deut. ix. 20; I Sam. viii. 22. 

(g) He has hands: The tables were written on both 
their sides . . . and the tables were the work of 
God, and the writing was the writing of God, graven 
upon the tables, Ex. xxxii. 15, 16. 

(h) He has arms: Thou hast a mighty arm; strong is 
thy hand, and high is thy right hand, Psa. lxxxix. 13; 
Job. xl. 9; Jer. i. 9. 

(i) He has a heart: And it repented the Lord that 
lie had made man on the earth, and it grieved him in 
his heart, Gen. vi. 6; viii. 21. "Heart/' as applied 
to man, embraces hie mental, emotional and moral 
nature, Deut. vi. 4,5. Here it applies to God in the 
same sense, only man is finite, and God is infinite. His 
holy nature was grieved that the conduct of man had 



192 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

placed Him under the moral necessity of punishing him. 
This passage should be studied in connection withEze. 
xviii. 32, and John iii. 16. Also Num. xxiii. 19; Isa. 
xiv. 24; xlvi. 10; Mai. iii. 6; Eze. iii. 16-21; xxxiii. 
11; Luke xii. 32. The word translated " repented " is 
nacham, (1) he grieved, lamented, etc.; (2) he repented, 
etc. This does not and cannot mean any change in 
the Divine nature, or of the principles of His moral 
government; but merely an obligatory change of con- 
duct as Moral Governor toward impenitent sinners. Yet 
the language records real mental and emotional pro- 
cesses of the Divine spirit analogous at least to those of 
the human — actual facts respecting the substantial, 
spiritual personality of God, His freedom and holiness. 

(j) He is a Father: Psa. lxviii. 5; Matt. v. 16; vi. 
8; xxiii. 9; as a Father, He is merciful, Deut iv. 29-31; 
loving, John iii. 16; sympathetic, Isa. lxiii. 9; faith- 
ful, Deut. vii. 9; all-sufficient, Deut. xxxiii. 25; II Cor. 
xii. 9; and has made ample provision for all his chil- 
dren, John xiv. 2. 

These are only a very few passages that might be named 
in favor of our heavenly Father having an immaterial 
but substantial organized bodily form. 

396. We have examples of Jehovah appearing to 
Abraham in material human form, Gen. xvii. 1, 22; 
xviii. 1-33; to Jacob, Gen. xxxii. 24, 28-30; xxv. 6-15. 

We have a beautiful example of the immaterial, sub- 
stantial spiritual body in human form in the risen 
Saviour, John xx. 19, 26; in which he ascended to 
heaven to appear before the face of his and our Father as 
our advocate and friend. In this glorified body in human 
form shall He return to call His loved and loving chil- 
dren home, where they shall see Him as He is, and be like 



WHY ROB GOD OF A BE A UTIFUL FOBM? 193 

Him, Heb. ix. 24; I John ii. 1; iii. 2; Eom. i. 20. 

And why should he not thus appear in human form 
before the Father? Even the " outer man" is fearfully 
and wonderfully made; so curiously wrought by the 
Divine hand that centuries of physiological and anatom- 
ical research has not yet discovered in the normal 
human body a constructive defect, even in its sin- 
cursed condition. As a masterpiece of Divine work- 
manship, it was specially selected by the creative- 
Father as the material form in which His own beloved 
son, as the redeemer of man, should reside as a 
"brother," and for a space of about thirty-three years 
sojourn among us, and in and through which He should 
reveal and manifest the nature and character of His 
Infinite Father — or, in which He should uncover, unveil, 
disclose, and render evident to the senses the necessary 
attributes of the invisible and eternal God to fallen 
man. The " outer man " is capable of being the res- 
ervoir of amazing forces of which science can give as 
yet no satisfactory solution: as in the case of Mottero, 
who displayed his wonderful powers over nervous dis- 
eases in Paris in 1353; and Mrs. Abbott, an American 
lady, who exhibited such mysterious and amazing phe- 
nomena before the public in 1890, neutralizing the 
gravital-force of eight men, and the vital-force of six 
men. Though small in size the lady seems to be a 
wonderful reservoir of electro-magnetic force, combined 
with vital force, and the whole to some extent directed 
by mental force, with a completed circuit. It is char- 
acteristic of magnetism, under certain conditions, to 
neutralize gravital force within given limits; and of 
electricity to require free conduction. The electricity 
may become electro-magnetic through the life-forces 



194 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

in the body. If such be the capabilities and possibili- 
ties of the " outer man" that is "decaying" day by 
day, what must be the capabilities and possibilities of 
the "inward man" that is daily renewed? II Cor. iv. 
16. 

397. Were the body perfectly transparent we should 
see microscopic particles of matter of various kinds 
adapted to various parts, selected and carried to their 
appropriate destinations by an invisible vital-force, to 
form, enlarge, repair bone, muscle, ligament, hair, 
nails, nerve, brain, etc. This vital-force is constantly 
active during an entire lifetime in selecting, appro- 
priating, assimilating, and vitalizing whatever is re- 
quired for each and every part of the body. Indeed so 
perfect is the human body in its sinless state, that it 
seems not unfit for the temporary abode of the Son of 
God, and the medium of the Father's manifestation to 
the wayward children of men. 

398. Could we clearly see the constructive grandeur, 
the perfection of adaptation, the mysterious harmony 
of all its parts, including the vast network of nerve- 
lines, flashing thought-messages to and from the temple 
of the soul — the brain — we should be overcome with 
amazement and be ready to exclaim — the undevout 
anatomists and physiologists must be morally insane! 

399. 1 will close this article with a very remarkable 
passage in II Sam. xxiii. 1-3: " The Spirit of Jehovah 
spoke by or through me; his word was on my tongue. 
The God of Israel said, the Eock of Israel spoke, or 
expressed thoughts to me, He who ruleth over man, is 
just, He cometh, ruling in obedience to God." Isa. 
ix. 6, 7; Micah v. 2; Matt. xxi. 1-9. I think the above 
rendering is very faithful to the original. " Spirit," 



WHY BOB GOD OF A BEAUTIFUL FORM* 195 

rooach, when connected with Jehovah or Elohim, always 
signifies a Divine person of the same nature, equality, 
and duration. " Rock," tzoor, a refuge, shelter, pro- 
tection; figuratively, the Messiah, or rock of our salva- 
tion, Deut. xxxii. 4, 15. "Bock" is characterized by- 
solidity, stability, durability, and defense, and was 
highly prized by the Israelites as a shelter from the 
burning sun and the destructive storm; and as a refuge 
and protective fortress against their enemies. The pas- 
sage represents that what the rock was materially to 
the needy Israelites, so Jehovah was to them physically 
and spiritually. The term indicates, as a central 
thought, the substantial and unchangeable nature 
of Jehovah, and his unalterable ability and readiness to 
protect all who shelter in him. " Ruleth over man." 
Ruleth, moshall, from mashall, to rule, have domin- 
ion, to possess power and authority; to be chief, wise, 
great; to teach, instruct, be a model of. How admira- 
bly this definition harmonizes with the nature and 
character of Jehovah, the Lord of the Old Testa- 
ment, and the Messiah of the New; the Lord, ruler 
and model of his people. " The Just One," tzaddik, 
pure, just, upright, straight, equal as balances; from 
tzadak, to acquit, pronounce innocent. Here we have 
the nature and character of the Ruler, and the func- 
tions of the Judge; for the Father hath committed all 
judgment unto the Son, John v. 22, 27; Acts ii. 3ti; 
iii. 14; vii. 52; xxii. 14. "Fear," yirath, fear, rever- 
ence, love, obedience. Such fear became him who was 
our substitute, who bore the consequences of our sins 
in his own body on the tree; for as a man he could 
surrender his own precious blood and life as a substitute 
for our lives forfeited by sin; and, as God, he could 



196 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

satisfy all the demands of a violated holy law, vindicate 
the character of the Lawgiver, and demonstrate the fact 
that the moral law was and is a reflection of the Divine 
Nature, and, as such, must forever remain untarnished 
by sin, and the penalty of its transgression must rever- 
berate through the moral universe — the soul that sin- 
neth shall die. Doubtless the Rock and the Just One 
mean one and the same person, and that person the 
Messiah, the Christ, the Anointed, who was the Divine 
Ruler of humanity, in a substantial though imma- 
terial organic human form, changeable at will into a 
visible, tangible body, by the same power by which He 
multiplied the widow's oil, increased the loaves and 
fishes, walked upon the water, and changed the water 
into wine. 

400. It is indeed impossible to conceive of a human 
personality apart from a substantial form. It is impos- 
sible for me to believe that God has revealed Himself 
unless in a way that I can form a possible conception 
of Him as an object of love, of worship, and of trust. 
This He has certainly and fully done, if we will only 
throw aside all prejudice, preconceived notions, and 
vain philosophy, and take Him at His word. I think 
of God the Father, as I think of Jesus Christ who re- 
vealed, manifested Him; there my anxious questionings 
are satisfied, there all my hopes center, and there I be- 
hold Him who was the brightness of the Father's glory, 
and the exact image of His person; and there I 
patiently await until called to see Him as He is, and be 
with Him where the wicked cease from troubling. Yes, 
it is encjugh; He has revealed Himself in a form, of all 
conceivable forms the one most lovely— that of a loving 
and forgiving Father. 



SOUL. 197 



CHAPTER XXXI. 

SOUL. 

401. I am fully assured, far beyond even the shadow 
of a doubt, that the Triune Authors of Nature, in all its 
varied and wide extent, were also the Authors of Revela- 
tion. No two wheels were ever made with more perfect 
adaptation, the one to the other, than were the Holy 
Scriptures designed and adapted to all the needs, long 
ings,and aspirations of man, from the cradle to the grave, 
and the invisible world beyond. Let us see what the 
Divine Creators of man have to say about the nature of 
the soul, and how it harmonizes with our own conscious- 
ness. For I am convinced that the Biblical mine of 
moral, legal, religious, and scientific truth is by no means 
exhausted. 

402. I cannot resist the conviction, notwithstanding 
all that has been written against it, that the Scriptures 
do express a distinction between soul and spirit, though 
both constitute one undivided, ever-enduring person- 
ality. Let us examine a few passages on this point. In 
Gen. i. 26, 27, the term " likeness" is from damah, 
which signifies likeness, resemblance, similitude, 
thought, purpose, meditation, imagination. This 
term appears specially to be expressive of Adam's mental 
and moral nature — a finite counterpart of his Creator's 
infinite mental and moral nature. " Image/' from 
tzelem, signifying image, picture, representation, 



108 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

shadow; implying that Adam's form was modeled after 
the substantial form of God, as to his real manhood — 
the "inward man," Rom. vii. 22; II Cor. iv. 16. In 
Gen. ii. 6 and 7, it is said: The Lord God . . . 
breathed into his nostrils the spirit of lives, and Adam 
shall exist a living soul: that is, an embodied spirit, a 
spirit speaking through an organism — a person. The 
" spirit," and the " lives " are two distinct entities; the 
former the source of the latter, and the latter the pro- 
duct of the former. Hence, I understand that the 
spirit in which inhered 'he moral likeness of Elohim, 
animated an invisible and intangible, but substantial 
organism perfectly adapted to all the activities of the in- 
breathed spirit, and the spirit residing in this invisible 
organism constitutes the living soul — the "inward 
man " of Paul, which is enrobed in an outer material 
garment — called the "outward man," II Cor. iv. 16. 

403. The spirit is manifested in self-consciousness, 
perception, thought, reason, judgment, free-will, mem- 
ory, reflection, and the moral faculty — in the apprehen- 
sion of moral and religious truths, in the investigation 
of the relation of cause and effect as exhibited by the 
visible and invisible, material and immaterial entities 
of creation; in the exercise of Christian faith, love, 
trust, and hope with respect to the unseen and eternal 
realities. This I conceive to be the spirit's special 
realm of activity; for in this field human reason reflects 
the Creator as the dewdrop reflects light. But the 
soul, as such, acquires knowledge from the material 
world exclusively through the five senses, by observa- 
tion, instruction, and experience, and is limited to ma- 
terial and sensuous objects; it is the seat of appetites, 
passions, and affections, in common with the lower 
animals. 



SOUL. 199 

404. In ordinary generation and development, the 
souls directs and controls all the vital forces and con- 
structs after its own pattern an outer body of flesh and 
blood, like a closely fitting garment — termed the 
"outer man." 

405. Though God is a Spirit, he is also body, life, 
mind, and soul, nepliesh (Lev. xxvi. 11, 30; Isa. i. 14; 
xlii. 1; Jer. v. 9), as well as spirit; and, as spirit, he 
thinks, reasons, wills, speaks, and acts, Gen. i. 3, 4, 
etc. The spirit and soul of man resembles,in a finite sense 
his Creator's, in self-consciousness, thought, reason, 
will, moral powers, speech, and activity. So far as we 
know, the spirit can only, personally and socially, mani- 
fest itself though immaterial but substantial and 
material organs, adapted to all its activities in the 
mental, moral, and spiritual domains. 

406. The mind of man is adapted to physical, moral, 
and spiritual facts and truths, and to the investigation 
of the whys and wherefores in relation thereto. The 
sensuous perception is the connecting link between the 
world without and the soul or mind within, and fur- 
nishes information to the understanding; and the under- 
standing informs the reason; and the reason informs 
the will; and the will chooses, determines, and resolves 
on what, how, and in what direction the soul-energy 
shall act, and whether it shall be for or against its own 
best interests. Hence man, in his threefold nature of 
body, soul, and spirit, is a rational, personal, and respon- 
sible being, having a capacity to live forever after 
leaving this corporeal body in which he has resided 
during his probationary career. 

407. Spiritual beings existed before Adam; animal 
natures had been called forth from earth and sea; and man 



200 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

had in part, on the human side, an animal nature related 
to the lower animals; but his spiritual nature on the 
divine side was in the image and likeness of his Maker. 
The spirit-life imparted to Adam by God Himself is 
said of man alone, for it was a finite part of divine 
energy in a personal form, which distinguishes his life 
from that of all the inferior animals, and fitted him to 
become the founder of a new race, next to the angels in 
rank, with higher privileges than they, and directly 
related to God, his Father and Friend, who constituted 
him a subordinate ruler of this material world. 

408. This view of the soul and spirit seems to very 
beautiful harmonize with the old definition of soul — 
embodied spirit — as vyell as with express passages of 
Scripture, such as Luke i. 46, 47: " And Mary said, My 
soul (psyche) doth magnify the Lord. And my spirit 
(pneuma) hath rejoiced in God my Saviour: here the 
term " magnify" is expressive of bodily and lively ex- 
ternal manifestations of gratitude for the Lord's good- 
ness in the presence of friends and neighbors; that is, 
the spirit was manifesting itself through the material 
organs; while the term "rejoiced" is expressive of an 
internal exalted spiritual enjoyment, and holy inspiring 
communings with her Saviour. The former called into 
energetic activity the highest organic functions of the 
soul exhibited through the natural body; the latter wab 
the resident spirit's heavenward communings, permeated 
with the tenderest love of a pardoned, trusting soul 
basking in the assuring smiles of a loving Saviour. In 
Phil. i. 27, the Apostle exhorts believers to stand fast 
in one spirit (pneuma) with one mind (psyche). I under- 
stand the former to have reference to the state of the 
soul, including motive, purpose, or design Godward; 



SOUL. 201 

and the latter, to mental activities respecting doctrines, 
duties, and obligations as Christians in the midst of 
enemies. 

409. Again, Heb. iv. 12: " For the word of the God 
is quick and powerful, and sharper than any two-edged 
sword, piercing even to the dividing asunder of soul 
{psyche) and spirit (p?ieuma)," etc. This appears to mean 
that such is the silent, powerful, penetrating, searching, 
and revealing energy of the Holy Spirit that accom- 
panies the divine word that it is like focusing an electric 
light on all the secret hiding places of the soul, reveal- 
ing the entire man to himself with startling clearness, 
whether connected with the psychical or soul-body, or the 
higher functions of the rational spirit as manifested in 
reason, will, and conscience — the Godlike essence of the 
real man. The Apostle Paul sa} r s: " I pray God your 
whole spirit (pneuma) aud soul (psyche) and body (soma) 
be preserved blameless unto the coming of our Lord Jesus 
Christ." The meaning evidently is, that all the spirit's 
powers and capacities specially concerned with man's 
moral relations, obligations, and eternal interests be 
kept in harmony with the will of God, as required by 
the first table of the law; and that all the mental and 
affectional activities of the soul in relation to our fellow- 
men be preserved in harmony with the second table of 
the law specially adapted to man's present material 
surroundings; and the living human body " considered 
as the seat and occasion of moral imperfection, as 
inducing to sin through its appetites and passions, 
must be kept pure as the temple of the Holy Spirit, 
Kom. vi. 12; vii. 24; viii. 13; xii. 1; I Cor. vi. 13-50; 
ix. 27. Paul desires that the entire inner and outer 
man be daily consecrated to God and alike holy to the 



202 SUBSTANTIAL CHRISTIAN' PHILOSOPHY. 

Lord. Psyche, soul, nowhere implies anything material, 
but is contrasted with the material body just as directly 
as the spirit is, Dan. vii. 15. 

I think the above examples are sufficient to justify the 
idea that the Scriptures do make a distinction between 
soul and spirit. 

410. The material organic body was endowed, like 
the seed-germs in the vegetable kingdom, with pov r erto 
impart and continue its own spirit and soul-germ, 
infolding a latent self-consious, self-moving, self- 
thinking, and self-developing, human personality, 
having an immaterial but substantial organic form, 
essentially an exact pattern of the material body called 
the "outer man." The spirit-personality was a finite 
emanation from Jehovah Elohim, Gen. ii. 7; and the 
immaterial substance of the soul-organism doubtless 
had the same origin. Spirit-personality seems to neces- 
sarily require substance of some kind through which to 
manifest its energy. Hence I believe that the sonl-body 
exhibits the highest organic wisdom and the most 
artistic perfections of the Creators, who constituted it a 
perfect and beautiful instrument of the spirit, amid all 
the changes that await it, whether in the material body 
or out of it. There is a distinction between the organ- 
ism and the outer body, as in Dan. vii. 15; and by the 
Saviour in Luke xii. 4, 5. "Be not afraid of them 
that kill the body, and after that have no more that 
they can do. But I will warn you whom ye shall fear: 
Fear him, who after he hath killed hath power [and 
authority] to cast into hell." The outer man may be 
imprisoned, chained and killed, but the dungeon has 
not yet been built, nor the chain forged, nor the weapon 
made, not the fire kindled, that can confine, hold, kill, 



SOUL. 203 

or burn the inner man. All the hosts of hell aided by 
the infernal inquisition have failed! 

411. There is a psychical, or rather a soul-body, and 
there is also a spiritual, or rather a spirit-body: I Cor. 
xv. 45; II Cor. v. 8; James ii. 26; I Thess. v. 23. 

We will notice a few of the leading characteristics of 
the human soul on divine authority that harmonize 
with our self-consciousness. 



204 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 



CHAPTEK XXXII. 

SOME OF THE FUNCTIONS OF THE SOUL. 
412. It— 

1. Thinks : to think, consider attentively, meditate, 
Mai. iii. 16 ; Eph. iii. 20. 

2. Receives : to receive, give reception to, accept 
mentally and morally, John xx. 22 ; Acts. i. 8. 

3. Knows : experiences, understands, discerns, dis- 
tinguishes, discriminates, Gen. iii. 7 ; Prov. xxxi. 23. 

4. Understands : to understand, apprehend, have a 
knowledge of, Acts viii. 20. 

5. Eeasons : to contend, reason, convince, decide, 
determine, Isaiah i. 18. 

6. Judges : to judge, sift, discern, examine, weigh, 
determine, Ex. xxi. 22 ; Jer. v. 28. 

7. Remembers : to remember, keep in mind, regard 
as a memorial, Ex. xx. 5. 

8. Chooses : to choose, prefer, desire, approve of, 
select, Job vii. 15 ; Josh. xxiv. 22. 

9. Wills : to will, exercise the self-determining 
energy of the soul, determine, consent, acquiesce, John 
v. 40 ; vii. 17. 

10. Reflects : to consider carefully what is past, re- 
view, Isaiah i. 3 ; v. 4. 

11. Repents : to sorrow and regret for sins com- 
mitted, a growing hatred of it, and turning from it, 
Isaiah lv. 7 ; Luke xiii. 3. 



SOME OF THE FUNCTIONS OF THE SOUL. 205 

12. Believes : to believe, give credit to, receive 
mentally as true, heartily confide in, Acts. ix. 42 ; II 
Cor. iv. 13 ; Rom. x. 9, 10. 

13. Loves : to love, value highly, esteem, feel a ten- 
der and generous concern for, delight in, Mark xii. 
30, 31 ; Luke vii. 47. 

14. Hates : to hate, greatly dislike, regard with ill- 
will, mental hostility, Lev. xix. 17 ; Psa. xcvii. 10. 

15. Rejoices : to be lively physically, experience joy 
and gladness in a high degree, give outward expression 
to joy, Isaiah xli. 16 ; Luke i. 47 ; Ex. xv; Isaiah 
xxxv. 10. 

16. Grieves : to grieve, mourn, be mentally pained, 
afflicted, Jer. xlv. 3 ; I Sam. xv. 11 ; Dan. vii. 15. 

17. Suffer : to feel pain of body or mind, endure 
loss, experience ill-treatment, Mark v. 26 ; I Pet. ii. 
19; I Cor. iv. 12. 

18. Is of great value : to be highly prized, of great 
importance and value, unspeakably precious, I Pet. i. 
18 ; Mark viii. 37. 

19. Is in great danger : to be liable to the penalty of 
sin, be in danger of hell, be exposed to damnation, 
Matt, xxiii. 33; Mark iii. 29. 

20. Fears : to have a painful emotion respecting real 
or supposed danger, be afraid, terrified, alarmed, Prov. 
i. 26, 27 ; Ex. xv. 14-16 ; Isaiah ii. 10 ; Heb. x. 27. 

21. Is in bondage : slavery, servitude, Gal. iv. 3 ; II 
Pet. ii. 19 ; Rom. vii. 14. 

22. It has been redeemed : to redeem, buy back, ran- 
som, rescue, deliver from the bondage of sin and its 
penalties, Isaiah liii. 4 ; Matt. xx. 28 ; I Cor. vi. 20. 

23. It is capable of conversion : conversion is the re- 
sult of a divinely implanted life or quickening-force 



206 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

which produces motion — a turning about, a turning 
toward God, from sin to holiness, Matt, xviii. 3; 
Acts iii. 19. 

413. 24. It can exercise saving faith : There are two 
kinds of faith, one a mere mental act, as faith in our 
own senses, in the laws of Nature, for example, as the 
rising of the sun and the return of the seasons; and in 
historical facts, as that Plato once lived and that 
Christ was born in Bethlehem ; but this faith is a mere 
mental act ; it does not include the heart and therefore 
does not reform the moral life ; while Christian saving- 
faith embraces the intellect and the affections, and 
consists of a firm persuasion that Christ died for me ; an 
assurance that I have passed from death unto life; a 
firm conviction that I am a child of God, and a stead- 
fastness in such faith respecting all the promises of 
God ; it is the evidence of substantial realities not seen. 
Mental faith — John x. 38; xiv. 11; iv. 42. Saving 
faith — Acts xvi. 31 ; Rom. x. 9 ; Heb. x. 39 ; xi. 1. 

25. It is capable of holiness : that is, separated from 
sin, dedicated to holiness of heart and life ; consecrated 
to God and his service ; pure in bod} r , soul and spirit. 
Rom. xii. 1 ; vi. 12, 22 ; I Cor. vi. 20 ; II Cor. vii. 1; 
I John v. 18 ; Heb. xii. 14. 

26. It is defiled by sin : to stain, tinge, color, defile 
become filthy ; morally wicked, shameless, abandoned, 
Titus i. 15. 

27. It can come out of, and enter into, the body 
again, I Kings xvii. 21. 

28. It does not die but departs from the body : Gen. 
xxxv. 18 ; Luke xxxi ; II Pet. i. 15. 

29. It is liable to be lost : Matt. x. 28 ; xvi. 26 ; 
Luke ix. 25 ; Matt, xxiii. 33 ; John v. 29. 



Some of trk functions of tee soul 207 

30. It may be indestructible : John x. 28 ; viii. 51 ; 
Eev. xxi. 8 ; xx. 10 ; Matt. x. 28. 

31. It is capable of immortality : Luke xx. 36 ; 
I Cor. xv. 53 ; Rom. ii. 7. 

Man lives and moves and has his being in God, and 
consequently is accountable to him for all purposes 
formed, all words spoken, and all deeds done. 

414. From a survey of all the above passages, and 
many others not named, we are forced to the following 
conclusion : That the real man, the it inward man" is 
an immaterial, invisible organism, animated by a 
personal spirit, self-conscious, self-moving, and self- 
developing, called a "living soul," and having essen- 
tially a human immaterial form, with all the necessary 
members, organs, and faculties to constitute an "inner 
man," intelligence, reason, affection, memory, imagina- 
tion, a moral faculty, conscience, and a consciousness 
of self-identity amid all changes of the outer body dur- 
ing its lifetime, and is thus constituted a human per- 
sonality, a finite counterpart of the Infinite God, and 
the subject of moral and spiritual relations, obligations, 
responsibilities, and accountability. Such I believe is a 
faithful epitome of Bible-teaching with respect to the 
real immaterial, substantial inner man — the living 
soul — made in the image and likeness of God. 

415. I am pleased to find the above views of Bible- 
teaching substantially confirmed by that thorough 
student and independent thinker, the celebrated Dr. 
Joseph Wild, in his comment on I Cor. xii. 10. He 
says : " The soul is the dwelling place of the spirit, as 
the outward physical body is the dwelling place of the 
soul." {Canadian Advance, p. 138, Jan. 7, 1891.) 

416. Though the bodily eyes cannot see the soul de- 



208 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

part from the body at death, no more than they can see 
the air we breathe, or the steam that moves the piston, 
or the electricity that carries the telegraphic message, 
or the magnetism that lifts and holds suspended a 
massive block of iron, or the gravital force that pulls 
down the mighty destructive avalanche ; but the im- 
material and substantial soul is as really present as an 
organized personality as are the forces of nature, and 
alike the object of faith. 

417. The bodily eye is necessary to visual perception 
of an external object, as a horse ; and the mental 
reality of the horse is based upon our faith in the normal 
condition of the organ of vision. The mental or soul- 
eye is necessary to what I will venture to call the logi- 
cal perception of reason, by which we instantly con- 
clude that two and two equal four, and that every effect 
must have an adequate cause ; but the mental reality of 
these facts rests on our faith in the normal action of 
reason. Again, the spirit-vision illuminated by divine 
light is necessary to the spiritual . perception of the 
higher reason, as, without holiness no man shall see 
the Lord, in my Father's house are many mansions, etc. ; 
but the existence of the unseen and eternal realities, as 
revealed, are assured to the mind through faith in the 
Divine Revealer. How true ! that we live by faith, 
gain knowledge by faith, trust through faith, and die 
in hope based on faith in the unseen ! 



SPIRIT. 209 



CHAPTER XXXIII. 

SPIRIT. 

418. The Hebrew term rooach signifies air, wind, 
breath, spirit, soul, mind : spirit, as applied to God, is 
always connected with Jehovah or Elohini, as in Gen. 
i. 2 ; vi. 3; II Sam. xxiii. 2. In the New Testament, 
the Greek term pneuma means, wind, breath, spirit, 
soul, Holy Spirit : John iv. 24 ; Matt. iii. 16. 

419. Rooach is derived from a verb signifying, He 
quickens, animates, enlivens, strengthens, etc.; it is 
strongly expressive of God being an uncreated fountain 
of all life, thought, energy, will, and power, embodied 
in an immaterial organism, adapted to all the functions 
of such a self-conscious, intelligent, independent per- 
sonality as He must be. And as the same term is ap- 
plied to man, clearly and forcibly indicates that man is 
a finite counterpart of the Creator, made in his image 
as to his essential form, and in His likeness as to His 
mental, moral, and spiritual nature. It also emphati- 
cally implies a highly organized immaterial form 
through which the pure spirit manifests itself to sen- 
tient, intelligent beings. 

420. To quicken, as proceeding from God to man, 
implies a source of life and energy, and the imparting 
of this energy to others, and this implies thought, and 
thought implies a mental faculty and a corresponding 
organ through which the bestowment of this quicken- 



210 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

ing energy is determined. It implies a self-conscious, 
intelligent, ever present personal source, Eph. ii. 5 ; 
Col. ii. 13. Hence, "in Him we live, and move, and 
have our being ;" "for of Him, and through Him, and 
to Him, are all things," Horn. xi. 36. Of Him as their 
source, through Him as their adjuster, upholder, and 
preserver, and to Him as the manifesto!' to His intelli- 
gent creatures of His nature, attributes, and design. 
Num. xvi. 22 ; Luke xxiv. 39 ; Acts vii. 59, 60. 

421. In Job iv. 13-16, the description of Eliphas 
harmonizes with what the above language expresses 
and implies. He describes a spirit as being the source 
of a mysterious, invisible, penetrating, overawing, and 
overpowering energy that alarmingly affected both 
mind and body. He was conscious that some invisible 
but substantial form passed before his face, and then 
6tood still ; but he could not discern or distinguish the 
face, or countenance thereof ; an image (or shape, form, 
or likeness) was before his eyes, there was silence, but 
I heard a voice, saying, " Shall mortal man be more just 
than God ?" Eliphas was conscious that a substantial 
speaking form was before his eyes, so immaterial, or 
gossamer-like, that he was unable to distinguish its 
nature. 
1 422. Man, with whom we are specially concerned, is 
a microcosm — a little world. He is not only body, soul, 
and spirit, but even the first is a museum of physiologi- 
cal wonders that led the Psalmist to exclaim : I am 
fearfully and wonderfully made. His body is a rare 
cabinet of chemical elements, divine in their origin 
and mysterious in their nature. He is the center of 
immaterial forces, physical, mental, moral, and spir- 
itual, that tend to life, holiness, God, and heaven ; 



MIND— THO UG HT—Ci ) NSC 10 V8NE88. 21 1 

and also of forces that tend to death, sin, guilt, and 
punishment. Man in his complex nature is the great 
moral battlefield of life and of death; and he alone can 
determine which shall win. 

"Surely the spirit of God is in man, and the inspi- 
ration of the Almighty giveth him understanding," Job 
xxxii. 8. " Then shall the dust return to the earth as 
it was: and the spirit shall return unto God who 
gave it," Eccl. xii. 7. 

MIND — THOUGHT — CONSCIOUSNESS. 

423. By mind is meant a faculty of the soul, the 
immaterial, intelligent personal self, the originator of 
thought; the subject of capacities for various thoughts 
of different kinds, sometimes called functions, as, hear- 
ing, perceiving, thinking, willing, understanding, 
reasoning, remembering, etc. This personal self is 
embodied in the expression, I, my Self, the " inner 
man" of Paul, the subject of consciousness, which 
represents the spiritual essence of the soul. 

424. Consciousness is defined to be the effects pro- 
duced by causes. It is the spirit's functional power and 
act of knowing itself in its thoughts, emotions, and 
volitions. Or it is the spirit's power and act of self- 
recognition of what is real. The brain is the medium 
of its manifestation. What sensibility is to the body 
consciousness is to the spirit. All that we can truly 
learn of mind must be learned by attending to the vari- 
ous ways in which it becomes conscious. For the mind, 
must see itself in its attributes, as unity, identity, and 
activity, or we can have no consciousness of its exist- 
ence. Consciousness may be represented as mind pas- 
sively knowing itself in every successive moment; and 



%\% SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

thought as the mind active, giving expression to con- 
sciousness. 

425. The human mind is a finite portion of Divine 
spiritual energy in an organized form, properly called 
soul, or speaking spirit, and made after the image and 
likeness of the Divine Trinity. It directs and controls 
brain-work, and so produces or generates thought, and 
back of thought is consciousness. For illustration, 
the light impinges on the retina back of the eyeball, 
and there follows, (1) consciousness of the impingement; 
(2) thought, I think there is light. The two are nearly 
simultaneous, but in point of fact, consciousness pre- 
cedes or goes before thought. Thought then is the 
active mental expression of consciousness, or the mental 
activity of an immaterial thinker, as words are expres- 
sions of thoughts. A word is a sensuous sign of an idea 
— the embodiment and expression of a thought. But 
we go back of the idea or thought, and we find conscious- 
ness, of which the thought is an expression. (Myrick. ) 

426. "The soul, the personal self, is itself, self-active, 
self-conscious, self-developing, and self-determining 
within finite limits, as of thinking, reflecting, reasoning 
intelligence, capable of acting contrary to disposition 
and affection," Rom. vii. 15 to the end. (J. Hoffer.) 

Mind is comparatively unlimited in its immaterial 
activity. The universe is its field of activity, and 
neither past nor future can set bounds to it. 

The distinction between mind and soul is beautifully 
exemplified in Christian faith. 

There is a faith that is nothing more than a simple 
mental act, having neither moral character nor moral 
influence ; as when we believe in the rotundity of the 
earth, or that Queen Victoria is Empress of India: such 



MIND—THO UGHT—CONSCIO USNESS. 213 

faith differs little from intuition, as two and two equal 
four. It does not include the whole of the soul, nor 
the most important part of it. The mental act in itself 
is only the product of one function of the soul. The 
soul is more than mind, as the mind is more than mental 
activity : it includes love — God-given love. Intellect 
may give us conviction, but love alone can give us 
spiritual life. 

The mind is merely one of the primary faculties 
(attributes or powers) of the soul. The soul is an im- 
material, but substantial, organized, living, self-mov- 
ing, self-conscious, immaterial, spiritual, intelligent 
personality, a source of spiritual energy, and mental 
and physical forces, having four primary essential 
faculties through which the soul — the self-conscious 
personal self — manifests its energies ; namely : 1. The 
mental faculty, employed in thinking, judging, reason- 
ing, etc.; 2. The affectional or emotional faculty, ex- 
ercised in loving, hating, hoping, fearing, etc.; 3. The 
volitional or self-determining faculty, whose functions 
are specially manifested in volitions, choices, intentions, 
purposes, etc.; 4. The moral and religious faculty, 
specially concerned with moral relations and obligations, 
and reverential worship of a Supreme Being, dis- 
tinguished for wisdom, holiness, and benevolence. All 
these primary faculties united in one organic substantial 
intelligent spiritual self-conscious personality, the 
Scriptures term soul. 

Sometimes one faculty of the soul and sometimes 
another, and sometimes more than one, takes the lead 
in the preliminaries necessary to the production of 
Christian or saving faith in the soul. In the case of 
Paul it was the will, prompt obedience; in that of 



2U SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

Lydia, the affectional — " the heart;" in that of the 
Eunuch, the understanding, he wanted a clear under- 
standing of divine truth, and the same may be said of 
the Phillipian jailer; and in that of Thomas, perception 
and reason, or actual material contact confirmed by 
reason. In each and all three cases the same happy 
result followed : the origination of saving faith in the 
soul through the energy of the Holy Spirit unfolding 
and impressing the meaning of Divine truth upon the 
soul, aided by the earnest co-operation of the entire 
" inner man." 

427. Let us turn our attention to the product of 
thought. We enter, for instance, the Machinery Hall 
of the World's Exposition, and our eyes are at once 
spellbound by a vast sea of whirling machinery ; 
spindles spinning, looms weaving, printing presses 
giving expression to thought, and nearly every con- 
ceivable kind of machinery in motion, each turning out 
its appropriate article finished and complete. We ask 
ourselves, Why do these wheels whirl, these looms 
weave ? What power gives motion to all these works of 
human art ? A fellow observer replies, All these 
machines with their complicated parts are the results of 
chance. Another said, Nay — all these machines have 
inherent power of self-motion ! We are amazed at such 
replies, and answer, Impossible ! It cannot be ! They 
must have a cause, and an intelligent cause. We soon 
stand before a massive steam engine ; we hear its giant 
throb, we witness the revolutions of the mighty balance- 
wheel, executed with the utmost precision. We ask 
ourselves, Is the power in that wheel ? Observation 
and reason alike answer, No ; that wheel is but inert 
matter — motionless and dead. We look at the boiler 



MIND—THO UGHT—COXSCK) USNES8. 215 

and ask, Is the power in the steam ? and again the 
answer is, No ; not necessarily so, for steam, without 
the necessary thought appliances, does not produce 
such results. Is the power in the fire? No; fire is 
only the rapid union of oxygen and carbon producing 
carbonic acid, and fire does not always produce such results 
as these. But wherein consists the power ? Why does 
this engine puff, this machinery whirl and produce 
these wonderful fabrics ? the answer is, Thought. 
Thought in the brain of Watt conceived a plan by 
which to utilize steam ; thought constructed the mighty 
engine ; thought arranged the complex machinery ; 
thought produced the varied but harmonious motion ; 
thought superintends it now ; and the thoughts of active, 
vigorous thinkers have produced all these wonderful 
results. Motionless, lifeless matter is but a tool in the 
hands of living, acting thought. 

428. Behold the vast number and the amazing variety 
of objects in Nature ! they are materialized thoughts 
that first existed in the Divine mind. Consider the in- 
numerable and mysterious forces, material and im- 
material, each ceaselessly active in its own sphere, and 
yet all harmonious while accomplishing the design of 
each and all. " Think of those mighty orbs sweeping 
through space with the velocity of lightning, of the 
unerring precision with which they complete their vast 
and complicated cycles, enabling the astronomer to 
determine by actual mathematical calculations the 
day, the hour, ay, the very minute when eclipses of 
the sun and moon will occur for thousands of years to 
come." 

429. If the construction of the massive engine, and 
the delicate machinery of the watch indicate artisans of 



216 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

thought and skill, as every person of honesty and 
intelligence will affirm, does not the vast, the varied, and 
the beautiful works of Nature with their wondrous har- 
mony unitedly proclaim personal, omniscient thought, 
and thereby demonstrate the existence of an Infinite, 
Omnipotent, Personal Thinker? Common sense and 
reason alike emphatically answers — They do. 

430. But in material creation we have only the minor 
manifestations of God. Look at that crowning work 
of Creation — mind. Here we reach the grand con- 
summation of creative skill ; and here in this holy of 
holies let us reverently pause, as we think of the 
wonderful Godlike faculties of the soul, of its mys- 
terious and amazing powers, and its vast capacities 
for endless progress, destined to live forever in the 
State in which it leaves this life. (Indebted to an ar- 
ticle in Microcosm by Prof. Kephart, A.M.) 

431. " Mind is the only substance in the universe that 
possesses inherent motion and living power." 

On the human side there are seven uniting medi- 
ums through which mind acts on dead matter : Thus, 
1, the mind wills ; 2, this will-force is creative ; 3, this 
force stirs, directs, and controls nerve-force ; 4, the 
nerve-force causes the nerves to vibrate ; 5, this vibra- 
tion contracts the fiber of the muscle ; 6, the contrac- 
tion of the muscle raises the bone of the arm ; and 7, 
the arm raises dead matter. Hence mind is the first 
grand moving cause. 

432. As thought is an expression of consciousness, so 
volition is an expression or act of the will, and will 
is the central point, so to speak, of consciousness — 
the self-determining power of the soul — or the orig- 
inating power of the personal self. Assuming that 



MIND— THO UGHT—CONSCIO USNESS. 211 

the will is a distinct power or energy of the soul, it is 
related to, and blends itself with, every other mental 
attribute or power, as, the sensibility, the reason, and 
the conscience, which may influence but cannot sub- 
stitute it. The will has its own peculiar functions, 
and its own special province. Purpose signifies some- 
thing set before the mind as an object of steady pur- 
suit ; it requires resolution, and always implies the 
use of some means to accomplish the object. Pur- 
pose is a step nearer to action than is intention. An 
intention is that act of the mind by which we con- 
template and design the accomplishment of some end. 
Both in law and in morals, intention, according as it 
is right or wrong, good or bad, affects the nature of 
the action following. 

433. "According to the Church of Rome, killing may 
be no murder, if done with the intention of freeing the 
church from a persecutor and society from a tyrant !" 
See the Archives of the Council of Trent, and the 
3d Number of Cautions for the Times. — Archbishop 
Whately, D.D., of Dublin. The mental order appears 
to be, volition, intention, purpose, design, means. 

434. The term "Thought" as used in our Authorized 
Version of the Bible, represents a number of different 
words in the original. I here give a list of the defi- 
nitions of each kind, with one reference to each. But 
the context in all cases must be carefully studied 
in order to get the exact idea or ideas designed to be 
conveyed. 

435. 1. Deut. xv. 9 (literally, expressed thought), 
here, thought, intention, purpose. 2. Dan. iv. 5, 
thought, conception, imagination. 3. Prov. xxiv. 9, 
thought, device, implying plotting, scheming, planning, 



218 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

based on a purpose. 4. Judg, v. 15 (literally acutting), 
decree, statute, resolution — the idea seems to be, that 
there were great deliberations, but nothing done to 
gain the necessary object. 5. Eccl. x. 20, knowledge, 
mind, 6, Job xvii. 11, possessions, inheritance, 7. Psa. 
x. iv, thought, purpose, device. 8. Gen. vi. 5, thought, 
imagination, purpose, device. 9. Psa. cxix. 113, 
thought, doubts, opinions, evil device. 10. Psa. cxlvi. 
4, thoughts, purposes, machinations, devices. 11. Psa. 
cxxxix. 2, thought, will, desire, purpose, and implies 
a shepherd's thoughts and watchful attentions toward 
his flock. 12. Job. xii. 5, thoughts, purposes. 13. 
Dan. iv. 19, thoughts, depressing meditations. 14. 
Amos iv. 13, meditation, searchings, spiritual conver- 
sations. 15. Job iv. 13, thoughts (literally branches), 
divided thoughts, doubts, opinions. 16. I Sam. ix. 5, 
to be sorrowful, afraid. 17. Psa. ix. 19, doubts, opin- 
ions. 20. Matt. xv. 19, reasoning, cogitation, purpose. 
21. Matt. ix. 4, thought, cogitation, reflection. 22. 
Luke xi. 17, thought, reflection. 23. Acts viii. 22, 
thought, contrivance, device. 24. Rom. ii. 15, compu- 
tation, reckoning, cogitation. 25. Mark xiii. 11, to be 
very anxious beforehand. The above definitions are 
designed to impress the Bible student with the unspeak- 
able importance of first ascertaining the full meaning 
of the word, and then the precise meaning required by 
the context. Such a course will well repay for all the 
time and mental effort expended. 

PERSONALITY. 

436, The three essential attributes of spirit are: free- 
will, to choose; wisdom, to plan; and power, to execute. 

437. Human personality implies and includes a finite 



PERSONALITY. 219 

portion of divine substantial, spiritual energy, breathed 
into an immaterial organized form, having faculties 
perfectly adapted for the manifestation of its mental, 
moral, and spiritual functions, such as thought, free- 
will, reason, and affection — a self-conscious living indi- 
vidual being, self-conscious as to moral state or condi- 
tion; self-active, self-determining, and self-developing, 
with a keen sense of personal identity amid all changes 
of circumstances, conditions, and environments, includ- 
ing responsibility and accountability. All these en- 
dowments centered in an immaterial organism is called 
the mind, soul, self, I, me, the personal self or " inner 
man " — the personality. For I am conscious that I am 
a living being, that I am the possessor of those endow- 
ments, that I cannot deny the unity or oneness of my 
consciousness, that I am a person, and, as such, respon- 
sible for my choices or preferences, intentions, purposes, 
and conduct. Therefore I cannot be less than a person, 
constituted of body and soul, having a distinct and 
unchanging individuality — being the same from the 
cradle to the grave. 

438. God the Creator and Father is an infinite per- 
sonality, and Christ his only begotten Son was the 
exact image of his Divine Father, and yet, as incarnate, 
He sustained the relation of Son of man, being made in 
all things like unto his brethren, who were made in 
the image and likeness of Elohim, therefore a finite 
counterpart of the infinite personality of God. 



220 SUBSTANTIAL CHRISTIAN PHILOSOPHY, 



CHAPTER XXXIII. 

SUKEIDESIS — CONSCIENCE, WHAT IS IT? 

439. The Greek term, suneidesis, signifies " a know- 
ing with one's self, that is, having a consciousness of 
one's present thoughts, feelings, purposes, or convic- 
tions; present self-knowledge in reference to something 
else (as a standard). The English term signifies a con- 
sciousness of our present thoughts, feelings, principles, 
purposes, and conduct, being right or wrong compared 
with the moral standard of action in the mind." 

440. " Of late years, by the best writers, the term 
conscience, and the phrases moral faculty, moral 
judgment, faculty of moral perception, moral sense, 
susceptibility of moral emotion, have all been applied to 
the faculty, or combination of faculties, by which we 
have ideas of right and wrong in reference to actions 
and states of mind, corresponding feelings of approba- 
tion and disapprobation." Dr. Whewell defines con- 
science to be, " The reason employed about questions of 
right and wrong, and accompanied with the sentiments 
of approbation and disapprobation." By some writers 
conscience is regarded as being the function of the 
moral faculty, and as exactly coinciding with it; others 
that it is the result of a combination of faculties, and 
this view seems to be confirmed by Acts xxiii. 1, where 
Paul looking steadfastly on the council said, " Brethren, 
I have lived before God in all good conscience until 



CONSCIENCE, WHAT IS IT? 221 

this day;" that is, I have as a subject of moral govern- 
ment done my duty to the best of my knowledge; also I 
Cor. viii. 7, "Howbeit there is not in all men that 
knowledge: but some, being used until now to the idol, 
eat as of a thing sacrificed to an idol; and their con- 
science being weak is defiled:" that is, all men do not 
realize the necessary distinction between the one true 
God as a real and substantial personality, and the idol 
that has no existence as God; and hence the " defile- 
ment " mainly consisted in unnecessary anxiety owing 
to the want of a correct knowledge of duty, and the 
supposition that the idol deities really existed as such, 
and their consequent superstitious reverence for them. 
They needed correct knowledge to guide the judgment 
aright. In the case of Paul, in the first instance, con- 
science is expressive of erroneous thoughts, impressions, 
and convictions respecting the nature of the service 
God required. Paul was following the dictates of a 
carnal and sectarian mind. Again in Acts xxvi. 9, 
Paul says: "1 verily thought with myself, that I ought 
(was under obligation) to do many things contrary to 
the name of Jesus of Nazareth." Here, Paul was sin- 
cerely in error and unconscious of a bad state of heart, 
and these led him to increasing hatred to Christ's per- 
son, unyielding hostility to his teaching, and the direst 
persecution of his disciples; and yet his conscience ap- 
proved of it, for he thought he was doing God service, 
though he was exceedingly bitter, and even mad against 
them. He compelled them to blaspheme, shut them up 
in prison, and when they were put to death he testified 
against them. Paul w r as then a pure, zealous, sectarian, 
bigoted Pharisee, and there are not a few in our 
churches to-day who would like to copy Paul's persecut- 



222 SUBSTANTIAL CHBISTIAN PHILOSOPHY. 

ing example. See John viii. 9; Acts xxiv. 16; Eom. 
ix. 1; II Cor. i. 12, etc. 

441. There has been a great want of analytical defi- 
niteness with respect to the nature and functions of 
conscience, so much so that "after all the labors of 
metaphysicians, theologians, and scientists the subject 
seems to be left involved in as much obscurity and 
mystery as ever; for the perplexing conclusions are not 
only widely divergent, but often diametrically opposite 
to each other." 

442. Let us try to throw some light on this impor- 
tant subject, and thereby reconcile many apparent con- 
tradictions. Some have maintained that conscience " is 
a simple, innate faculty (born with us) of the soul, and 
enables its possessor to sharply draw the lines of de- 
markation between right and wrong, virtue and vice, 
justice and injustice, and to act as the vicegerent of 
God in the soul." 

443. " Others, again, maintain that conscience is not 
an innate faculty, but is wholly the result of education 
and environments. The adherents of the Darwinian 
theory of evolution indorse this view, and further claim 
that conscience has been evolved through the associated 
action of the social and intellectual culture." It is true 
that "Education and surroundings can and do develop 
the powers of the mind; but all scientific facts that 
have been collated have most signally failed to furnish 
any data whatever to prove the evolution of a single 
faculty of mind, either in man or the lower animals." 
As both came according to their kind, constitutionally 
perfect in this respect from the hands of the Creator, 
so they have remained. 

444. We cannot wholly indorse either of the above 



CONSCIENCE, WHAT IS IT? 223 

views ; but after long, earnest, careful thought and in- 
vestigation, the following is the view we fully accept as 
the most natural, consistent, and most in harmony 
with the constitution of the human mind, as well as 
with facts and Scripture : — 

445. " Conscience, strictly speaking, i& not a simple 
or innate faculty ; it is a complex product ; and, 
as such, is wholly the result of education ; and, 
therefore, cannot with certainty be a defiuite rule 
of right. But the moral or spiritual sense is an 
innate faculty — a moral and spiritual element in the 
mental constitution of man that dimly reflects the 
divine image in which he was made, and responds to 
the claims of the moral law. In no degree is this 
moral faculty or spiritual sense the result of educa- 
tion or environment ; nor can it be educated in any 
way, only in the sense that it can be quickened into 
action by the Divine Word and Spirit, and through 
this quickening action acquire greater intensity, 
strength, and vigor. Under all circumstances, in 
all conditions of society, whether savage, civilized, or 
Christianized, it remains ever the same simple, native 
moral sense; and its sole function, its only power, 
is to incite, urge, encourage the individual to do 
right. Yet in and of itself it has no perception of 
what is right — no power whatever to determine it ; 
that depends entirely upon the intellectual faculty 
acting under its stimulus, and whatever these faculties 
acting under the stimulating power of the moral 
sense decides to be right, the moral faculty receives 
as right. Hence the moral sense may properly be 
regarded as a dim reflection of the image of God 
in the soul. 



£24 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

446. " The legitimate and only function, then, of the 
moral sense is to urge the intellect to search, as in 
the Divine presence, for justice and right on every 
subject presented to the mind for consideration and 
decision ; to weigh all evidence as an accountable be- 
ing with the strictest impartiality ; and the more 
vigorous and refined the moral sense, the greater the 
moral and spiritual force it brings to bear upon the 
intellectual faculties, imperatively urging them to be 
faithful, diligent, and persistent in their efforts to 
determine what is right, and what is duty. 

447. " When the intellectual faculties, acting thus 
under the impelling force of the moral sense, arrive at 
a conclusion, that conclusion is accepted as a finality 
by the moral sense ; it has no capacity to discriminate 
as to its accuracy or inaccuracy, and such is not its 
province ; having exerted its legitimate and sole func- 
tion in faithfully stimulating the intellectual faculties 
to do right, it acquiesces in whatever decision they 
arrive at with a satisfaction adapted to its nature. And 
this conclusion, which is the result or complex product 
of the action of the moral sense on the intellect, and the 
intellect on the evidence objectively and subjectively pre- 
sented, becomes a fixed and determinate moral sentiment 
(thought and feeling combined) of the mind, and is so 
directly associated with the moral sense as to become 
authoritative whenever this innate faculty is called into 
action in reference to any decision that has thus been 
arrived at ; and this definite moral sentiment — this 
product of complex action — is what is called conscience. 
Being a complex result, it is easy to perceive how one 
generation can conscientiously perform actions which 
another would as conscientiously denounce as unjust and 



(30NSC1ENCE, WHAT IS IT? 226 

criminal — how, even in individual experience, positive 
moral convictions will change as new light and different 
or stronger evidence is presented to the mind." 
(Mainly selected from an able article in the Microcosm by 
Mrs. M. S. Organ.) This sharp distinction between con- 
science and the moral sense beautifully and naturally 
harmonizes a great many conflicting views that now 
prevail. There can be no doubt that the above view 
will be fully indorsed by those thinkers best acquainted 
with the nature and the functions of the human mind. 
448. This distinction between the moral sense and 
conscience clearly shows how Saul the persecutor, deaf 
to the cries and pleadings of persecuted humanity, 
afterward became Paul the Apostle, and tenderly wept 
with them that wept. It shows how John Calvin, 
"who was a man of strong moral sense, and rigidly 
conscientious in his actions/' could approve of the 
burning of Servetus. For the religious teaching of that 
age was, that a belief in certain theological doctrines 
was essential to salvation. When the question in 
regard to Servetus was presented to his mind, his active 
and vigorous moral sense at once asserted itself, uttering 
decisively its simple and only language — be right! be 
right! Believing as he did that the salvation of the 
soul depended upon the unqualified acceptance of the 
dogma that Christ was the Eternal Son of God, he 
decided that it was for the eternal interest of humanity 
that Servetus should die; for if he should continue 
proclaiming his doctrine that Christ was not the eternal 
Son of God, but only the Son of the eternal God, it 
would be the damnation of all who embraced it; and 
therefore it were better that one individual should die 
than that many souls should be lost through his per- 



226 SUBSTANTIAL CHRISTIAN PHILOSOPHY, 

nicious doctrine. Were Calvin living among us to-day, 
and all aglow with love to God and the souls of men, 
his strong moral sense would still utter with imperative 
force, its simple language — be right! be right! But 
how different the sentiment that would influence him! 
Even in a true case of error, what would Calvin now 
do? Would he not be one of the first to say — Treat 
him kindly, Christ-like. Do not brand him, nor burn 
him: the former is barbarous, and the latter is devilish! 
I think the same may apply, to some extent, to the 
burning of witches. "Witchcraft was very generally 
believed in Europe until the sixteenth century, and 
even maintained its ground with tolerable firmness till 
the middle of the seventeenth. It was sincerely believed 
that the witches were possessed of supernatural power, 
and that it was obtained by entering into a compact 
with the devil." The latest witchcraft frenzy was in 
New England, in 1692, when the execution of witches 
became a calamity more dreadful than the sword or 
pestilence. But it was evidently done on the same 
principle as SauPs dragging men and women to prison, 
and Calvin giving consent to the burning of Servetus. 
It was doubtless sincere religious zeal, permeated with 
prejudice and superstition, and directed by ignorance. 

449. Having these scientific data in regard to the 
real nature and function of the moral sense, and there- 
by being enabled to comprehend the true philosophical 
distinction between its action and that of conscience, 
we can readily understand how the conscience of an 
individual may at one time tell him that it is right to 
do a certain action, and at another time, through the 
influence of different surroundings and a higher grade 
of soul-culture, may tell him that it is right to do the 
very opposite. 



CON&CimCE, WHAT 18 IT t 227 

450. While the moral sense cannot in any measure 
be educated, yet like all other faculties of the soul it 
can be increased in strength; and as it will become 
more refined in its nature and sensitively active in its 
functions by being brought into constant normal and 
vigorous action, so it will become degenerated and par- 
alyzed through inaction or restriction. 

451. As we cannot see without eyes, nor hear with- 
out ears, nor understand without mind, nor judge with- 
out reason, so we cannot perceive and distinguish right 
from wrong without conscience, and conscience can 
only be efficient by a high grade of soul-culture. The 
conscience is sufficiently under our control to render 
every person responsible for its condition; and the 
responsibility is always in exact proportion to the ca- 
pacity, opportunity, and means of its education. Even 
the heathen, who have no revelation of the will of God, 
are accepted of him when their conscience bear them 
witness that they live faithfully up to the law written 
in their hearts; that is, up to their constitutional sense 
of right and wrong and their ardent longing to be truer, 
purer, and nobler than they find themselves, in connec- 
tion with the use of the very best knowledge they can 
possibly obtain. 

452. "When an individual allows the force of hate, 
revenge, pride, ambition, selfishness, love of riches, or 
the animal appetites, passions, or propensities to 
dominate, overpower, or stifle the voice of the moral 
faculty — to depress, or in any way restrict its God- 
designed activity — a diminishing in vigor, weakening 
in tone, and a decrease in sensibility w T ill inevitably 
follow ; the individual will become a moral idiot, of 
which there is an abundance. Vigorous, properly 



228 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

regulated action is what every faculty of the soul, as 
well as every organ of the body, imperatively and uncon- 
ditionally demand for heathf ul and symmetrical develop- 
ment." (Mrs. M. S. Organ, slightly changed.) 

453. The moral faculty is the one spiritual sense 
that specially connects man with the " Father of 
Spirits." In Prov. xx. 27, it is said that " The spirit 
of man is the candle of the Lord, searching all the in- 
ward parts of the belly." " Spirit" is from nishmath, 
signifying breath, spirit, soul, a human being. 
" Candle " is from a word which properly means lamp, 
light, teacher, and Holy Spirit. The term rendered 
"searching," means to scrutinize, examine, investigate, 
discover, seek, search after. Inward parts properly 
means, chamber, inner apartment, belly, heart, inner 
man, seat of thought and feeling. Hence the sense is : 
" The spirit of man is the lamp of the Lord, searching 
and scrutinizing all the inmost thoughts and feelings of 
the soul [under the teaching and guidance of the Holy 
Spirit] : As clearly implied in the terms rendered 
"candle" and " searching," Job xxix. 3. It was by 
means of the light-bearing lamp that light was radiated 
and rendered visible all the sacred furniture in the holy 
place of the temple ; so it is by the spirit that the soul 
knows itself — becomes conscious of the character of its 
own thoughts, feelings and motives, and their agree- 
ment or disagreement with the moral standard in the 
mind. The importance of Divine light in this soul 
searching and self-judgment may be seen in such pas- 
sages as Matt. vi. 23 ; Luke xi. 34-36. What disease 
is to the material physical eye so sin is to the im- 
material moral eye of the soul — the conscience ; it dis- 
colors, disfigures, distorts, and misleads with respect to 



Conscience, we at is it? 229 

all the most important things concerning this life and 
the next. Well might the Saviour say : If therefore 
the light that is in you be darkness (spiritual ignorance), 
how great is that darkness (spiritual ignorance) ! If 
the moral standard of conduct in the mind be erroneous, 
how great is the error ! If earthly treasures and 
pleasures appear of greater value than the soul's salva- 
tion with immortality and eternal life, how great, how 
fatal, and how irreparable the mistake ! None but the 
Infinite God can tell ! If conscience is, as we firmly 
believe, a complex product of all the mental powers, as 
before explained, and the result of surroundings and 
education, how important that the utmost attention 
should be given to soul culture by reverential, prayerful, 
and loving study of God's word, not as a denomina- 
tionalist, but as an obedient child, seeking holy com- 
munion with, and complete assimilation to, the best of 
all chosen friends, infinite in attributes and holy in his 
nature, ever present to counsel, comfort and protect. 
It is of the first importance that we find out as near as 
possible God's own meaning of his own word. 

454. For the understanding furnishes material for 
the judgment ; and as the judgment decides so will the 
conscience decide. If a man believes in an act as right, 
the conscience approves ; if he believes an act wrong, his 
conscience condemns it. Hence, as a man thinks (con- 
siders, estimates, decides, judges) so is he, Prov. xxiii. 
7. Paul tells us that when he persecuted the church he 
did it ignorantly in unbelief ; he was ignorant of the 
true meaning of the Old Testament prophecies and full 
of unbelief respecting the Divine person who was the 
subject of them, I Tim. i. 13, and he even thought that 
in so doing he offered service unto God, John xvi. 2, 



230 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

" But he ever after his conversion counted himself ' the 
chief of sinners ' because he persecuted the Church/' 
" The trouble was his judgment and affections were at 
fault. He ought to have known better, and respected 
the rights of others. Perhaps some of the subordinates 
who assisted in running the Inquisition and aided in 
torturing the children of God were as conscientious as 
Paul, while turning the wheels that dislocated the joints 
and tore their victims into pieces ; and listened to their 
groans, cries, and agonizing screams as to sacred music, 
because they thought they were doing God service ;" 
but not so their principal leaders. Their judgment was 
wrong, terribly wrong, and the heart in a dreadful 
state. They ought to have known better, and doubtless 
their leaders were deeply conscious of being actuated by 
a malignant spirit. For there are men to-day, not a 
few of whom are professed Christians, that, if they had 
lived in that day would have gloried in the Inquisition. 
Even now, where churches are ruled over by a selfish, 
Gospel-hardened, sectarian ring, gross injustice is often 
lavishly meted out to opposers — though Stephen -like in 
piety and usefulness. 

455. It is all important that the judgment.be cor- 
rectly educated, the affections purified and properly 
directed, and for this object God gave us a revelation of 
his will — the only correct standard of thought, feel- 
ing, and action, in all circumstances and conditions 
of life. 

456. A varying conscience is no more certain guide with 
respect to what God requires of man than is a wind- 
vane to the temperature of the atmosphere. Church 
authorities frequently make a law to bind the conscience, 
ostensibly to insure rapid growth in grace, as the con- 



CONSCIENCE, WHAT IS IT? 231 

fessional, and what is called the " class-meeting/' 
which, when made a test of experimental Christianity, 
is essentially "modified popery." The real design, 
however, is to keep the parties safely within the de- 
nominational fence. What God has not made oblign- 
tory as necessary to salvation, no church has a right to. 

457. Conscience, in and of itself, is not the voice of 
God in the soul, and never can be only as directed by 
Divine truth and aided by the Holy Spirit. Nor 
is it a shield behind which any transgressor can hide 
under the plea that his conscience " did not condemn 
him." The very worst acts in the calendar of crimes 
have been, and are, committed under the like plea ; 
which is one of the deviPs most convenient hiding 
places for his agents, both in the church and out of it. 
This plea and the law of libel become a very spacious 
shield for thousands of villains in church and state, and 
elsewhere, to prey upon society and deeply disgrace 
humanity. I Cor. ii. 11-15. 

458 If man could have known unerringly what was 
right and wrong in every relation of life, toward God 
and his fellow-man, there would scarcely have been 
much need of a revelation, such as he has given us, with 
the express design that the man of God may be complete, 
furnished completely unto every good work, II Tim. 
iii. 17. Right and wrong, good and evil, are eternal 
principles in and of themselves, and the moral sense 
completely coincides with them. In all cases the Bible 
approves of an act because it is right, independent of 
time, circumstance or relations. If the Bible condemns 
a thought, feeling, or act, it is because it is wrong in 
and of itself. There is a sense of right and wrong, of 
justice and injustice, to some extent among all nations, 



232 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

Horn. ii. 14. And I believe there are no more con- 
scientious men and women on the face of the earth than 
are often found among the heathen. The Bible is 
designed to direct the conscience aright ; but it can 
only do this by educating the mind and purifying the 
affections, and thereby correct the judgment, Deut. xi. 
16-21. 

459. Even our physical senses of seeing, hearing, 
feeling, etc., are liable to serious mistakes. They 
must be educated to wisely distinguish and recognize 
the variety of colors, sounds, odors, and the nature of 
objects that affect the tactile nerves, etc.; but when 
educated to the utmost practicable extent they are still 
liable to error. The mental faculties, such as percep- 
tion, understanding, memory, judgment, are not in- 
fallible, The untrained mental faculties may perceive 
some truths, reason out some conclusions, and recall 
some facts, and judge rightly in some others, but the 
process and results are often confused. But when they 
have been trained to the utmost perfection, they are 
still liable to mistakes ; so conscience, apart from 
Eevelation and the aid of the Holy Spirit, is not, and 
never can be, an unerring moral guide. It is capable 
of approving the wrong and reprobating the right. It 
prompted Saul to consent to Stephen's death, and guard 
the clothes of the fiendish murderers of that holy man ; 
and afterward to boldly reason of righteousness, 
temperance, and judgment to come, until Felix 
trembled, and to fearlessly preach Jesus and the 
Resurrection before Festus and Agrippa ; and lift up 
his voice in behalf of Jesus of Nazareth in Imperial 
Rome, to the sacrifice of his own life. Though Paul 
was et distinguished scholar, a prince of philosophers, a, 



CONSCIENCE, WHAT IS IT? 233 

giant logician, and unrivaled preacher, his conscience, 
as Saul and Paul, varied between very wide extremes. 

460. "All the mental and moral faculties of the soul 
must be educated and trained under the influence and 
guidance of Divine Truth and Spirit of God, in order 
to excel in the performance of duty. For it is by edu- 
cation and practice that the eye and ear distinguish the 
face and voice of a friend from those of an enemy ; and 
the artist acquires such artistic skill in sculpture, 
painting, and music. By education and practice the 
skill of the florist excels with respect to color and 
fragrance, that the understanding of the philosopher 
excels in perception and reasoning, and the orator ex- 
cels in rapidity of thought and fluency of expression 
and logical reasoning. And it is only by divinely di- 
rected soul-culture that the conscience can excel in 
moral and spiritual sensitiveness, and in quick and cor- 
rect perception of purity and duty." (Largely selected 
from an article by Dr. Bates in Microcosm.) 

461. The view of the moral sense and conscience, as 
set forth in the first part of this article clearly shows 
why and how " our decision on any subject will vary 
with the nature and extent of our information on it, or 
the thoroughness and candor with which we examine 
it." " And why decisions of conscience will be right 
or wrong on any given question, according as it is cor- 
rectly or incorrectly instructed on that particular sub- 
ject ; and why it will change with every change in the 
amount of light or darkness that environs it. When 
one trained a Catholic emerges into the Bible-light of 
Protestantism, his conscience reverses its decisions on 
a variety of subjects ; and when one trained in the 
sacred truths of genuine Protestantism comes under 



234 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

the power of Catholicism, his conscience also alters its 
voice, and approves what it before condemned, and 
condemns what it before approved." Conscience in 
and of itself is no more a safe guide in morals than 
Ananias and his wife were safe guides with respect to 
truthfulness. And yet there is a grandeur about con- 
science that excites our admiration. For it required 
three years, more or less, of theological training, with 
many prayers, to so pervert the consciences of noble 
Christian young men with much mental suffering be- 
fore even an implied approval of slavery could be 
wrested from them ! Any conscience that can approve 
of, or connive at, the trampling under foot of that 
sublime precept of Christ : " All things therefore what- 
soever ye would that men should do unto you, even so 
do ye also unto them," is already within the serpentine 
coils of the devil. 

462. " Conscience, apart from Divine Kevelation, has 
very erroneous, conflicting, and often degrading views 
of the nature, unity, character, and worship of the 
true God," Some believe in a God of wisdom, love 
and holiness as revealed in the Bible, while others be- 
lieve him to be guilty of dishonesty, and of the gross- 
est crimes. Some believe in worshipping the true 
God reverently in simplicity with clean hands and a 
pure heart; others believe in worshipping him with 
costly and showy pantomimic rites and ceremonies. 
Some believe in one God only, and others believe in 
many and of great variety. The forms of religious 
belief and practices are very numerous, and most of 
them erroneous, taking the Bible for our standard ; 
yet they often seem to be held with as much firmness, 
honesty, and sincerity as were the radically anti-Chris- 



CONSCIENCE, WHAT IS IT? 235 

tian views of Saul of Tarsus. How glad we are that 
our Heavenly Father has said — that he is nigh unto 
them that are of a broken heart ; and saveth such as^be 
of a contrite spirit. Psa. xxxiv. 18. 

463. Even nations that were made acquainted with 
the True God, glorified Him not as God ; but became 
vain in their imaginations and their foolish hearts be- 
came darkened. And not desiring to retain God in their 
knowledge, they changed the truth of God into a lie ; 
that is, for the materialized thoughts manifesting the 
true God in creation, they substituted idols representing 
the deep, dark, rampant corruptions of their own im- 
pure hearts and depraved minds ; their highest objects 
of worship were adulterers, fornicators, and prostitutes 
of the most infamous kind, supported and patronized 
by those more infamous still. Yes ; they worshipped 
the creature (created persons or things) instead of the 
Creator. And thus fearfully did their " mind and 
conscience become defiled," " cauterized, seared as with 
a hot iron." Study Rom. i. 18-32. 

464. Even the most learned philosophers of heathen 
Greece and Rome in their golden-era of learning, phil- 
osophy, poetry, and eloquence, could not agree as to 
what was the chief good. For Cicero, speaking on 
this subject, says : " There is so great a diversity among 
the philosophers that it is almost impossible to enumer- 
ate their different sentiments." Fletcher, who 
examined two hundred and eighty-eight of these theories, 
says that not one of them made the chief felicity (of 
man) to consist in the knowledge and enjoyment of 
God. 

465. Even the Jewish doctors, favored with the 
instructions of the Old Testament Scriptures, while 



236 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

teaching the people the obligation to love their neigh- 
bors, taught also the propriety of hating their enemies, 
and that the church, though terribly corrupt, had prior 
and stronger claims for support on the children than 
their own destitute parents ! And Saul of Tarsus, one 
of the greatest scholars and religionists of his time, was 
an educated sectarian bigot who persecuted the disci- 
ples unto strange cities. Let us come down to later 
times, to the approaching noonday of Gospel light. 
In 1572, during the reign of Charles IX. of Trance, we 
have the brave old Admiral Ooligni butchered in cold 
blood to gratify a Catholic bigot, the Duke of Guise, 
whose conscience, manipulated by Gregory XIII., de- 
manded the sacrifice of the French Protestants. The 
murder of the admiral and the throwing of his body 
down into the street was the signal for the butchery of ten 
thousand Protestants in Paris alone in the short period 
of three days, and throughout France nearly one hun- 
dred thousand. 

466. In our own day, Brown's conscience approved 
of murdering the white men of Virginia to free the 
blacks, and Guiteau's conscience claimed a divine com- 
mission to assassinate Garfield, but the consciences of 
twenty-four jurymen approved of hanging them as 
murderers. 

467. Such a babel of discordant utterances does the 
benighted conscience produce on the most important 
of all subjects — man's relation to his fellow-man, to 
God, and to eternity, that it becomes one of the most 
dangerous of all guides; for it cries peace and safety 
while destruction is momentarily impending. 

468. As a guide, when uninstructed by Divine 
Truth and unsanctified by the Holy Spirit, conscience 



CONSCIENCE, WHAT IS IT? 237 

is about as unreliable as a wind-vane, now pointing this 
way and now the opposite, uttering through one person 
its approval of a given course, and through another its 
condemnation of it. Nor is the conscience in a nomi- 
nally Christian community essentially different from 
what it is in pagan lands. Ignorance, conceit, pride, 
fashion, prejudice, selfishness, ambition, sect, order, and 
creed, all act, more or less, on most men as the wind 
acts on a weather-vane. But of all consciences to be 
objectively feared, that of the religious bigot who has 
held the truth in unrighteousness, and whose conscience 
has become seared as with a hot iron, until all moral 
sensibility, with respect to right and wrong, truth and 
error, sin and holiness, reverence and fear, has passed 
away, is most to be dreaded. It would be almost as 
wise to expect pure morality from a Tetzel, justice from 
a Tyrant, or mercy from a Nero. John xix. 6, 15, 18; 
Acts ii. 22, 23; iii. 13-17; iv. 55-60. 

469. What cannot a perverted religious principle do 
when directed by an evil conscience, and reinforced 
by unbelief, ignorance, prejudice, a passionate zeal, 
restless ambition, and sometimes hatred. The subjects 
of such states of mind and heart are often capable of 
cruelty the most heartrending, and persecution the 
most diabolical, Matt. xvi. 21; John xvi. 2, 3; Acts 
xiii. 50; xvi. 23; xvii. 5; xxi. 27-36; xxii. 4. 

470. Who can doubt that there is a religious instinct 
in human nature; for thd universal systems of idolatry, 
with all their superstitions, cruelties, licentious ritual- 
ism, and sacrifices, animal and human, attest this fact. 
Of all wars, those in which the religious element is 
most prominent are most dreaded, and, generally, the 
most bloody. There is no meanness too base, cruelty 



238 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

too inhuman, no death too horrible to inflict, that the 
conscience of a zealous, religious, sectarian bigot cannot 
approve of, as witnessed in the murder of our Lord and 
millions of his faithful servants. Rome stands historic- 
ally charged with from fifty to a hundred millions, and 
other professed Christians have shared largely in adding 
to the number of martyrs. Very few churches are 
wholly free from the spirit of persecution. Wherever 
the boycott spirit is manifested against Christian liberty 
and right, there is the devil-spirit; and heathen and 
false religionist seems to have vied with each other as to 
which should be most devil-like. Think of pro- 
fessed Christians burning a parturient mother and then 
throwing the new-born babe into the midst of the fire! 
Think of fathers and mothers butchered in cold blood 
and the brains of their little ones dashed out on the 
rocks at the demand of a perverted religious conscience, 
as in Ireland, instigated by Popery! There is a class of 
refined religious persecutors, closely related to the old 
" Star Chamber;" compared with whom "highwaymen" 
are gentlemen; these are generally satisfied with the 
money; but the former would not only take character, 
reputation, social standing, subsistence, and hurry their 
victim out of the world, but even close the door of 
heaven against the ransomed spirit; and do all this in 
the name of Christianity! 

471. Witness the persecutions by the Jews, and by the 
Papacy which commenced in the twelfth century under 
Pope Innocent (so-called) who incited the princes of 
several Catholic countries to commit to the flames the 
most illustrious servants of Christ; these persecutions 
were carried out in th3 most appalling manner in Prance, 
Germany, Italy, Spain, Hungary, Poland, Holland, 



Conscience, what is it? 239 

England, Scotland, Ireland, Spanish America, etc. 
In the last named country alone, in the space of about 
forty years, it is estimated that about fifteen millions of 
Christians were sacrificed by the Papacy. The massacre 
of Bartholomew in France on the 24th of August, 1572, 
remains to this day as an example of cold-blooded 
butchery without a parallel in the annals of the world. 

472. " The brave old Admiral Coligni (ko-le?i-ye) pre- 
sented a petition from the Christian Huguenots pray- 
ing protection from popish persecution, and that they 
might be permitted to read the Bible, and hold religious 
meetings in open day. The popish reply was the 
plunging of a sword through the old hero's heart, and 
the throwing of his body out of the window, where 
every indignity that fiendish hate could invent were 
heaped upon it. Immediately from every part of Paris 
the ringing of bells, the crashing of doors, the sound of 
musket-shots, the rush of armed men, the shrieks of 
their victims, the groans of the dying, and, high over 
all, the yells of the frantic religious mob, fiercer and 
more pitiless than hungry wolves, created a tumult re- 
sembling an imaginary bloody-jubilee of hell." Oh! how 
appalling to the mind and sickening to the heart to read 
the record of that horrible slaughter! all done in the 
name of the meek and lowly Jesus who came to bring 
peace and good will to men. 

473. Marshal Tavannes, the director of this Popish 
butchery, rode the streets with his sword dripping with 
Protestant blood, shouting as he passed along, " kill, 
kill;" and kill they did, until twenty thousand victims 
lay weltering in their blood! In his dying confession 
the marshal said that he looked upon his conduct on 
that memorable day "as a meritorious action, which 
ought to atone for all the sins of his life!" 



240 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

474. " When the news reached Rome, Pope Gregory 
with his gorgeous procession of cardinals felt under 
obligation (that is, their consciences bound, them) to 
march to St. Marks, and in the most solemn manner to 
give thanks to God for so great a blessing conferred upon 
Eome and the Christian world. Cannons were fired, 
the city illuminated with bonfires, great rejoicing, 
and a general jubilee published throughout Christen- 
dom, calling on the faithful to return thanks to God 
for the glorious extirpation of the enemies of truth and 
the church of France." Such is the fruit of a benighted, 
seared conscience, past feeling. What a graphic but 
sad commentary on our Lord's words: "Yea, the 
time cometh that whosoever killeth you will think 
that he offereth service unto God;" and, Why? 
"Because they have not known the father nor me," 
John xvi . 2, 3. 

475. Now let us look on the other side. An enlight- 
ened and purified conscience, " void of offense toward 
God and toward man," exhibits practical Christianity 
in its sublime grandeur, and becomes the source of 
great moral power for good, and often results in true 
spiritual heroism. Examples are numerous. Noah 
shall head the list. For one hundred and twenty years 
he stood alone, doubtless laughed and jeered at as a crazy 
crank; yet he stood firm in his loyalty to the God of 
heaven and vindicated Jehovah's claims to the obedience 
of a rebellious and defiant world. Elijah arrays himself 
single-handed against four hundred and fifty of the 
nation's traitors, and challenges to immediate conflict 
on the very spot, and ere he sheathed his sword every 
one of them was slain at the brook Kishon. Thus was 
punished high treason against the Invisible King of 



CONSCIENCE, WHAT IS IT t 241 

Israel, I Kings xviii. 25-39. And here is Jeremiah 
standing amid the rebellious authorities of the chosen 
people like a rock amid the ocean storm, persecuted, 
imprisoned, starved, threatened with death, but still 
loyal and true to duty. Daniel, the greatly beloved, 
assumed an immovable attitude against the combined 
powers of the Babylonian Empire in conclave assembled, 
and the savage lions waiting for their victim; but 
Daniel brought the rulers of the vastempirefor the first 
time to acknowledge the One True God, the Creator of 
heaven and of earth. Paul, in defiance of persecution, 
suffering, and threatened death, planted the ensign of 
the Cross on the seven hills of Rome, and in the name 
of the King of kings annexed the whole Roman Empire 
to the domain of the Prince of Peace. And as he 
unfurled the Gospel flag to the breeze he triumphantly 
shouted — "I am now ready to be offered" — "For me 
to live is Christ, but to die is gain," for I see the victor's 
crown awaiting me. Need I speak of the immortal 
Bunyan in Bedford jail; of Knox whose prayers Queen 
Mary feared more than a hostile army; of Luther who 
put to flight the ecclesiastical forces of the Pope; of 
Huss, who, rather than to deny his Lord, chose to 
expire amid the martyr flames, kindled by the fiery 
breath of the same relentless foe of a free Gospel; and 
of Zuinglius of Switzerland, who laughed with holy 
scorn at the weapons of the popish soldiery by whom he 
fell, and, as he died, said: "They can slay the body, but 
they cannot kill the soul." Their vengeance was only 
appeased by burning his body to ashes. If we read the 
signs of the times aright, the rising generation of Pro- 
testants may, amid tears and blood, learn the priceless 
value of a free and pure Gospel. 



H2 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

476. What pain is to the body guilt is to the soul or 
spirit. A defiled, polluted, guilty conscience often 
becomes the cause of contemptible cowardice, some- 
times of indescribable anguish even in this life, and 
often leads to self-murder. For a consciousness of 
guilt blended with the fear of punishment gives rise to 
despair, often resulting in remorse, the most excruciat- 
ing pain known here to the soul. Only a few examples 
are here given in proof. 

477. Cain said,, " My punishment is greater than I can 
bear, and every one who findeth me shall slay me," Gen. 
iv. 13, 14. Joseph's brethren privately said to each 
other, "We are verily guilty concerning our brother — 
therefore is this distress come upon us," Gen. xlii. 21. 
Jonah in his confession said : " I am afraid of the Lord, 
the God of the heavens, who made the sea and the 
dry land," because "I know that for my sake this great 
tempest is upon you," chap, i, 10, 12. Judas, over- 
powered by the burning guilt of his unparalleled treach- 
ery, exclaimed, "I have sinned in that 1 have betrayed 
innocent blood; and he cast down the thirty pieces 
of silver in the temple, and departed, and went and 
hanged himself," Matt, xxvii. 3, 4, 5. John Randolph, 
the patriotic statesman, had so lived, that when he 
came to die, he cried out three times with a loud voice, 
"Remorse ! Remorse ! Remorse P Perhaps the sever- 
est pain ever experienced in the great trunk-nerves of 
the body is the nearest approach we can make as to 
what remorse must be to the soul. After Charles IX. 
of France had long resisted the earnest entreaties of 
the Catholic cardinals to exterminate the Christian Hu- 
guenots — the very best citizens of France — he finally, 
after a painful struggle, yielded to their appeals, and 



CONSCIENCE, WHAT IS IT t 243 

consented to the deed. Starting up suddenly in one of 
those transports of fury, to which he was subject, he 
declared, with fearful execrations, that not one Hugue- 
not should be left alive in his kingdom to reproach him 
with the deed ! And the Catholic party, being thus 
encouraged, so persevered with their entreaties, threats, 
and intrigues that he felt compelled to order the in- 
fernal butchery of those noble Christian people, who had 
so long manifested such uncompromising moral heroism. 
They so worried him, he gave the bloody order to ob- 
tain peace ; but did he get it ? This case reminds us 
of the noble Christians of " Tara " in Ireland, and their 
tragic fate. Crime and peace cannot unite. No. If 
there were no Huguenots to testify against them, there 
was an unseen God above and around them, taking a 
minute record of all their fiendish bloody acts ; and a 
conscience within, whose scorpion stings would soon be 
felt to an extent that no language can express. Man 
can never get beyond these ever present witnesses, that 
cannot be spirited away, nor bribed, nor silenced. Dur- 
ing the last hours of the French king, his agony was so 
great on account of his terrible crime that the blood not 
only poured out of his mouth, but in many places oozed 
through his corrugated veins. So unendurable does the 
mental pain inflicted by an outraged moral sense some- 
times become, that the escaped murderer will, after 
traveling round the world and plunging into all the 
follies and vices of dissipation in search of peace, return 
to the scene of his crime, and give himself up with a 
request to be hung, hoping thereby to mitigate his 
sufferings ; while others accomplish the same thing by 
poison, by drowning, by the revolver, or the dagger. 
The spirit (roo-ach) of a man will sustain or support 



244 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

his sickness, disease, or pain of body, but a censured, 
condemned, punished spirit who can bear? Prov. 
xviii. 14. 

478. When an abused moral sense is fully aroused, the 
will and all the mental faculties are utterly powerless, 
and the guilty wretch often seeks supposed relief by 
suicidally rushing into the presence of an outraged and 
Omnipotent God. 

479. There is no ignorance so dangerous as that which 
proceeds from a benighted conscience ; being buttressed 
up by pride, conceit, obstinacy, and recklessness, all 
tightly bound together by self-will as by a massive ring 
of steel. So long as the unyielding resistance of the 
will continues, the soul simply cannot be saved. Hence 
the Saviour said : " Ye will not come unto me that ye 
may have life," John v. 40. 

480. We cannot sever the bond that forever binds us 
to moral government ; nor can we escape the power or 
flee from the presence of conscience. It may be silenced 
for a time, may be put to sleep by persistence in igno- 
rance, vice, neglect, or unbelief; but, sooner or later, it 
will be startled into such energetic and ceaseless activity 
that sinners will say to the mountains and rocks, "Fall 
on us, and hide us from the face of him that sitteth 
on the throne, and from the wrath of the Lamb," 
Eev. vi. 16. 

481. What pain is to the body, guilt and fear of 
punishment are to the soul ; what sensibility is to the 
physical body, consciousness is to the spirit ; what con- 
sciousness is to the spirit, conscience is to the moral sense 
and the mental faculties, and these again have direct 
reference to the Divine moral standard of though t, 
feeling, and action. 



CONSCIENCE, WHAT IS IT t 245 

482. Consciousness is the spirit's functional power 
and act of knowing itself in its thoughts, emotions, and 
volitions. Conscience is the spirit knowing itself in all 
its moral relations, thoughts, feelings, choices, and 
volitions, with strict regard to the requirements of the 
Divine Law, with authority to command and approve 
the right, and to forbid and condemn the wrong. 

483. A man's preferences determines the current of 
his thoughts, and these prepare the way for his belief, 
and belief gives birth to corresponding action, and re- 
peated action forms character, and character determines 
destiny. Therefore every man is under imperative 
obligation not only to be sincere, but above all, to be 
correct in his thoughts, judgments, and feelings, that 
his convictions of duty may also be correct, measured 
by a Divine standard. 

484. The sinner may say in his heart — There is no 
God ; but in some unexpected moment that unseen 
Being may touch the secret spring of his conscience and 
compel the soul — the inner man — to see himself as he is. 
The result will be, the exclamation : 0, wretched man 
that I am ! encompassed by a life of sin, vice, and 
crime. 0, whither shall 1 flee; an angry God above and 
a guilty conscience within — a stinging conscience within. 



246 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 



CHAPTEE XXXV. 

FAITH, WHAT IS IT? 

485. Faith in its ordinary acceptation is a simple act 
of the mind — of a substantial personality. It was in 
this sense that Christ spoke of it in John x. 37, 38 : 
" If I do not the works of my father, believe me not. 
But if I do, though ye believe not me (my declaration 
concerning myself), believe the works " (as right, great, 
and good ; for such is the meaning of hala erga, v. 32). 

486. The body is the instrument of the mind, and 
must do its commands ; the mind is the agent of the 
spirit, and must carry out its behests ; responsibility, 
therefore, in the last analysis attaches to the spirit, 
bearing the divine image in personality. Faith is the 
distinguishing power of the spiritual nature of man, as 
reason is of his mind and force of his body. As reason 
is superior to force, so faith is superior to reason. 
Faith enables us to grapple with our physical surround- 
ings, control and subordinate them to our purposes. 
So reason enables us to grapple with our mental 
environments, giving us the mastery over principles 
which come within the domain of the mind. 

487. Faith is a necessary element in all knowledge ; 
they are inseparably united and cannot be divorced. 
Even our senses are not always reliable, and we must 
have faith in their normal action before we can rely 
upon their testimony. 



8A VING FAITH. 347 

" Faith in the man and in the reliability and accuracy 
of his information are essential to the acceptance of the 
information he claims to impart, whether he be a mes- 
senger, teacher, scientist, philosopher, or historian. " 
The very food we eat is no exception. Indeed we live 
by faith as to our material bodies, and our social life is 
largely based upon it. 

488. In this simple sense scholars often speak of faith. 
Richard Hooker says: " Faith is the higher exercise 
of reason." Prof. Virchow admits that " faith is as 
necessary in science as in religion." Prof. William 
Pierce says : "Faith in the supernatural is as necessary 
in science as to the conduct of life; and the ripest 
scholar is not wise if he leaves behind him the filial 
spirit which says at every stage, ' Our Father which art 
in heaven/" Prof. Gray says : " Faith, in a just sense 
of the word, assumes as prominent a place in science as 
in religion. It is indispensable in both." Prof. Cooke 
uses these words : " Moreover, faith is not peculiar to 
religion. All our knowledge, not the result of personal 
observation and investigation, is held on faith, that is, 
on trust in other men ; and absolutely all knowledge is 
held on trust in the authority of our own powers." 
(Dr. G. H. McKnight.) 

SAVING FAITH. 

489. The Hebrew word aman, Gen. xv. 6, corresponds 
to the Greek word pisteuo, Gal. iii. 6 ; James ii. 23. 
The first time this Hebrew term, translated " believed," 
is used in the Bible, is in the above passage, " And 
Abram believed in Jehovah, and it was counted [esti- 
mated, reckoned, accounted] to him for righteousness." 
Welieemin is in the third person, mas-sing (Pret, 



248 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

Hiph.), and is from the root aman, and expresses a 
Divine causative agent, co-operating with the im- 
material, moral and spiritual personality of Abram, 
perfectly harmonizing with the New Testament dec- 
laration, that it is God who worketh in you both to 
will and to do of his good pleasure. The term 
" worketh " expresses a vivifying, or quickening of the 
soul by a Divine energy — or a Divine spiritual force — 
cordially welcomed into the soul to aid in its restoration 
to the Divine image in which it was created, Phil. ii. 
13 ; Heb. xii. 2 ; Eph. ii. 8 ; Rom. viii. 26 ; James v. 
16. The first thought Godward, the first desire for 
deliverance, the first longing for restoration to the 
Divine favor, and assimilation to the Divine nature are 
divinely originated. Indeed this must be so ; for the 
sinner in and of himself is dead in trespasses and sins. 
Hence, the Scriptures affirm that the sinner is born 
again, "not of bloods" — natural descent, as from 
Abraham and Sarah, the boast of the Jews ; " nor of 
the will of the flesh " — man's free will, which is carnal 
and corrupt, and hostile to God and holiness ; "nor of 
the will of man " — the best of men as Abraham, David, 
and others who desire the salvation of their kindred ; 
" but of God, who of his own will begat he us by the 
word of truth," John i. 13. And Paul confirms this 
when he says : " By the grace of God I am what I 
am." 

490. Abram had been so mentally, morally and 
spiritually quickened that he realized in part the exalted 
nature of the Divine Being, beheld the spotless purity 
of his character, was assured of his comprehensive and 
unfailing love to man, was so fully convinced of his 
sublime and inflexible integrity and holiness that he 
believed with his heart and trusted in the Lord, 



SA V1NG FAITH. 249 

491. " Weheemi?i," he caused to believe, give credit to, 
confide in, lean on, depend on. His faith consisted in 
believing with the heart, resulting in joyful trust, that 
Jehovah was the promised Messiah — the divinely ap- 
pointed author of salvation in the kingdom of God, 
accompanied with filial obedience to the Kedeemer. 
Here all the intense longings and aspirations of 
Ab ram's spiritual nature found an unchanging and sat- 
isfying center of rest. His whole history proves this. 

492. This faith implies that Abram believed: 1. That 
Jehovah was the "lam," the self-existent, independ- 
ent, the source and producer of all life, and the rightful 
director of all its activities; the Moral Governor of the 
human race, and the prospective Lamb of God that 
should take away the sins of the world; 2. He gave 
credit to the revealed fact of his entire and continuous 
dependance on Jehovah for all that he needed in time 
and eternity, and the consequent obligations arising 
therefrom; 3. He trusted in the veracity, ability, and 
willingness of Jehovah to abundantly supply all the re- 
quirements of his material " outer man," and the sub- 
stantial spiritual "inner man" here and hereafter; 4. 
He confided in and to him all the vast and inconceiv- 
able interests of the soul for time and eternity; 5. He 
leaned on him, as an ever present, never failing, and all 
sufficient support, amid all circumstances, and under all 
conditions; and 6. He depended on him as infinitely 
wise, omnipotent, omnipresent, merciful, faithful and 
loving Creator and Father. 

493. In this incipient believing with the heart, the 
mind seizes the truth, II Thess. i. 10; Acts iv. 4; xxiv. 
14; James ii. 19; and the affections embrace it, Eom. x. 
9, 10; Acts viii, 37; Heb. x. 39. And this incipient 



250 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

heart-faith is to Christian faith what the barely visible 
rosebud is to the full-blown rose; or what the infant is 
to the full-grown person. This faith ripens into 
Christian faith, an active and spiritual life-force, 
divinely produced; it incites to obedience, prompts to 
activity, promotes perseverance, works through love, 
purifies the heart, and leads to victory over the world, 
the flesh, and the devil. Under the influence of this 
faith and through its activities the soul becomes fixed 
and stable in its convictions, purposes, and determina- 
tions, implying the idea of a soul-seizure, and a moral 
and spiritual holding fast, leech-like to Christ, includ- 
ing the idea of confident realization, repose, and an 
abiding sense of security. 

494. From the root of tveheemin comes our " amen," 
meaning firm, faithful, trustworthy in fulfilling prom- 
ises, " so it will be." This definition of the word is 
confirmed by the four ancient languages — Hebrew, 
Chaldean, Arabic, and Syriac. It is not a supplemen- 
tary prayer as our dictionaries make it, " so let it be," 
but an expression of confidence and trust in the Divine 
Promiser to whom the prayer is addressed, and an as- 
surance that the petition presented will be answered in 
some way most approved of by God the Father. 



THE HOL Y SPIRIT. 251 



CHAPTER XXXVI. 

THE HOLY SPIRIT, AND SIN AGAINST. 

495. Three important considerations concerning the 
Holy Spirit: 1. Mind and the Holy Spirit are both in- 
visible to man. Their presence can only be determined 
by the effects they produce. For example, cohesive 
force that binds particle to particle is not recognizable 
by any of our senses; but its effects are visible all 
around us. In each case the cause, whether material 
or immaterial, is alike real and substantial. 2. They 
are both indispensable to man. To be deprived of air 
for only a few moments is sure physical death, and to 
be destitute of the Holy Spirit, in the least degree, is 
certain spiritual death, with the fearful liability to 'the 
second death. 3. They are both independent of him; 
yet both are free to his acceptance, without money and 
without price. 

496. Unpardonable sin against the Holy Spirit: 
Christ specially defines it as consisting in ascribing to 
Satannic power the miracles he was working by the 
power of the Holy Spirit. It was an evidence of per- 
versity so complete that the man who committed it was 
utterly and forever forsaken — no mercy, no hope, and 
exposed to utter destruction. 

497. Pardonable sin against the Holy Ghost : 
1. Why hath Satan filled thine heart to lie to 
the Holy Ghost ? It was with the deepest meaning 



252 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

that this question was asked. Their dead bodies may 
be represented as still lying across the doorway of the 
Christian church. 

2. We sin against the Holy Ghost when we indulge 
in wilfulness, for has He not come to us as our guide, 
able and willing to lead us in the way wherein we should 
go ? " Wilfulness " grieves Him who would most gladly 
be our guide even unto death. 

3. We sin deeply against the Holy Spirit when re- 
fusing to be comforted. He came to be the "com- 
forter/' yearning to soothe life's heaviest sorrows, and 
dry grief's bitterest tears. He is pre-eminently the God 
of all comfort. 

4. We sin against the Holy Ghost in every form of 
untruthfulness, for over and over again does our Lord 
refer to him as the " Spirit of Truth." 

THE BIBLE. 

498. The temple of God's truth will stand in its 
symmetry and beauty and glory, and increase in each 
from age to age. Some of its scaffolds which men have 
erected around it, in creed and confession and inter- 
pretation will go down. Let them go. What man has 
made man may destroy ; what God has given God will 
preserve. The grass of infidel oratory withereth, the 
materialistic scaling towers crumble away, theological 
kalsomiming disappears, and the flower of Christian 
interpretation often fadeth, but the word of God shall 
stand forever. 

499. For nearly nineteen hundred years the carnal 
Goliahs have made the Bible a target for their combined 
and varied forces, but in every age their batteries have 
beeu silenced, and they have passed away like the early 



THE BIBLE. 253 

dew before the rising sun. Tyranny threw the pro- 
phetic history of the world into ths lion's den, but an 
angel from Heaven rescued it uninjured. Popery has 
tried to reduce it to ashes, but like the burning bush of 
Moses it is still unconsumed, and still radiating light to 
the dark places of the earth. This Holy Book has been 
treated as an intruder, hated as a common enemy of 
humanity, thrown into the fires of criticism, and the 
furnace, like Nebuchadnezzar's, has been heated seven 
times hotter than it was wont to be, but it came out 
unhurt. Let the furnaces of the higher criticism be 
heated twenty-seven times hotter than they were wont 
to be heated, and the Bible will come out from the 
ordeal without the smell of fire upon its pages. 

500. Let its sacred truths be to you and to me sweeter 
than honey, and the droppings of the honeycomb. 
Love it, embalm it in your memory, enthrone it in 
your heart, utter it on your tongue, embody it in your 
life, and immortality awaits you. For, as Gladstone 
truly said, "Talk about the questions of the day, there 
is but one question, and that is the Gospel. It can and 
will correct everything needing correction. My only 
hope for the world is in bringing the human mind into 
contact with Divine revelation." Inspired ideas clothed 
in human language, correctly understood, are the vehicle 
of Divine spirit and life, John vi. 63. 



254 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 



HAPTER XXXVII. 

IMMORTALITY. 

501. " If God, as an intelligent Creator, can exist 
without a material body, does it not imply a very 
superior state of existence, and is it reasonable to deny 
the rational probability of the continued individual 
existence, under similar immaterial conditions and sur- 
roundings, of a personality possessing a nature precisely 
similar to that which must constitute the intelligent 
being of God." (Dr. Hall.) 

502. "If God, as the Fountain of the universal force 
of vitality and mentality may exist, as a conscious per- 
sonal being capable of designing and creating the world 
and the things therein, which few good thinkers now 
doubt, then surely it requires only a little extra effort to 
believe that human intelligences entirely Godlike in 
their nature and activity, only on a finite plane, may 
and actually will exist, when disrobed of mortality, with 
as true a personal and conscious individuality as does 
God himself." (Dr. Hall.) 

503. " That there is a special use and even necessity 
for the life-force and mind-force of humanity retaining 
its individual personality after it leaves the material 
body it has inhabited here, and so on to eternity, 
would seem every way consistent with the nature of 
such rational, self-conscious and Godlike personality." 
(Dr. Hall.) 



IMMORTALITY. 255 

504. Why may not regenerated human souls, after 
their schooling isolation in the a human form divine," 
retain their individual forms and organized, conscious, 
intelligent personalities? Their Creator says they shall. 
For " we look for the Saviour, the Lord Jesus Christ, 
who shall change our vile body, that it may be 
fashioned like unto his glorious body," Phil. iii. 20, 
21; "Neither can they die any more; for they are 
equal unto the angels," Luke xx. 36; and shall "shine 
forth as the sun in the kingdom of their Father," 
Matt. xiii. 43. 

505. Immortality in the simple sense of being is one 
thing; immortality in the sense of aionian life, as the 
term is used in the Scripture, is vastly different. The 
inner, invisible, incorporeal being — the inward man — 
the soul is the true humanity. That is an emanation 
from the Divine Nature; it was breathed out of the 
Infinite Personality Elohim into the Adam; and this 
inbreathed spirit of lives constituted him a finite sub- 
ject of moral government, with delegated powers to 
procreate other beings in all respects like unto himself. 
The sin of which he was guilty did not directly affect 
the duration of his being; but it did affect his physical, 
mental, moral, and spiritual condition with respect to 
sin and holiness, law and guilt, penalty and its execu- 
tion. Though sin defiles, disfigures, and perverts the 
Divine image in man, it does not necessarily destroy it, 
or limit its existence. To change his condition in these 
respects in harmony with his moral nature was the 
great problem of the scheme of redemption — the central 
point to which all its provisions, agencies, and instru- 
mentalities were directed. It was necessary for God to 
inbreathe the elements of His own nature into Adam to 



256 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

render him capable of moral government, or to possess 
the faintest consciousness of moral obligation to an 
invisible Supreme Authority. God could not become 
incarnate in a being not bearing His essential form, and 
mental and moral likeness. Hence it became a physical 
and moral necessity that the Redeemer should be made 
like unto his brethren in all things, sin excepted. But 
even now, man may live forever. And though he has 
an instinctive anticipation of a future state of existence, 
it required a Divine Eevelation to bring life and im- 
mortality to light. To supply this requirement, the 
Father sent his own beloved Son, and having assumed 
our fallen nature, he hastened to stand before bewildered 
humanity and unburden his soul by the grand announce- 
ment — " I am the resurrection and the life; he that 
believeth on me, though he die, yet shall he live; and 
whosoever liveth and believeth in me shall never die," 
John xi. 25. The Saviour not only conquered death in 
his own person for us, and put an end to the dominion 
of death over his own children, promising them final 
deliverance forever from its power; but he has revealed 
with greater clearness a future state of existence for 
humanity, and a state of incorruptibility and felicity 
into which all are invited to enter robed in the right- 
eousness of Christ, and become sharers of spiritual 
(aioniari) life and immortality," II Tim. i. 10; x. 28; 
vi. 47. 

506. But what does the Bible say about "Immortal- 
ity?" Let us see. The word is used three times in the 
Greek New Testament: Athanasia, deathlessness, im- 
mortality, I Tim. vi. 16; I Cor. xv. 53, 54. Another 
word is used twice, Rom. ii. 7; II Tim. i. 10, and 
rendered "immortality," namely, aphtharsia, incorrupt- 



IMMORTALITY. 25? 

ibility, incorruptness, and, by implication, immortality, 
the term "immortal " is used once, in I Tim. i. 17, 
namely, aphthartos, incorruptible, imperishable, im- 
mortal, undying, enduring. I have already said that 
the context must be carefully considered in determin- 
ing the precise meaning of words. Let us now 
carry out this principle with respect to the term 
"Immortality." 

1. It is said in I Tim. vi. 16, that " God only hath 
immortality." Here the term (athanasia) clearly 
and exclusively refers to that life that has neither 
beginning nor end, of which God alone is the uncre- 
ated subject and source. This was His kind of im- 
mortality. 

2. In Tim. i. 10, the Apostle tells us that Christ 
"brought life and immortality (aphtharsia) to light 
by the Gospel. Though they existed previous to 
that event they were then more clearly revealed and 
illustrated ; and the great fact was more fully pro- 
claimed that within every human being there is an 
immaterial spirit that is distinct from, and does not die 
with the earthly body, but may even be happy in para- 
dise the very day of its departure from it, Luke 
xxiii. 43. 

Inspiration teaches that we have an " inward man " 
and an "outward man," II Cor. iv. 16 ; and that while 
the latter is daily perishing, the former being regener- 
ated is " renewed day by day." It was this regenerated 
"inward man" spoken of by Paul that was to " depart 
and be with Christ which is far better " than to con- 
tinue in the perishing body. He who complies with 
the terms of the Gospel is now certain of eternal life, 
with all that it implies, John iii. 15, 16, 36 ; v. 24 ; vi. 



258 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

40. But he who does not comply will be a certain sub- 
ject of the second death, Rev. xx. 6, 14. 

3. Christians are exhorted to " seek for glory, honor, 
and im mortality, *' (aphtharsia) , Rom. ii. 7, in order 
to gain "eternal life." Here the word evidently 
signifies that we are not to seek the praise that cometh 
from men, so natural to an unregenerate heart, John 
xii. 43, but seek that praise which cometh from 
God, Rom. ii. 20 ; Cor. iv. 5. This is the higher kind 
of immortality we are urged to seek after, in order 
to have rendered unto us " aionian life," namely, the 
Father's loving approval and Christlike nature — 
"Come ye blessed," endless well-being, and the im- 
perishable and eternal honor of Divine fellowship, and 
the ceaseless increase in knowledge, love, happiness, 
and joy that cometh from God alone. This, in part, 
shall constitute the crown of glory that fadeth not away, 
and the boundless and glorious immortality that is the 
blood-purchased inheritance of every child of God. 
Gen. v. 24 ; II Kings ii. 11 ; Ecc. xii. 7. 

507. This is the reward of those who believe with the 
heart unto righteousness, whose supreme passion is to 
love the Lord with all the heart, and with all the soul, 
and with all his might (Deut. vi. 5), and his neigh- 
bor as himself (Lev. xix. 18) ; and to dedicate body, 
soul, and spirit a living sacrifice, holy and acceptable 
unto God, in the name of Christ the Redeemer, and of 
the Holy Spirit the renewer and sanctifier, that he 
may experience with Paul that the life which he now 
lives is a life of faith that is hid with Christ in God, 
Col. iii. 3 ; Rom. xv. 16 ; I Pet. i. 2 ; I John v. 6, 7. 
This reward, which includes " {aionian) spiritual life " 
with all its inconceivable privileges, treasures, and 



IMMORTALITY. 259 

possibilities, is what we understand by Bible Immortal- 
ity, which we are exhorted to seek. Instead of seeking 
this reward, How many of us are earnestly seeking 
death in the errors of our ways ? 

508. Is this state of existence unreasonable ? The 
Creator and Father of the human race must certainly be 
distinguished for boundless knowledge, and must there- 
fore be a person, for we cannot conceive of such a 
being except as a person having form. And if one 
intelligent person or being can exist, capable of think- 
ing and knowing outside a material organism, why 
not more ? Surely a number of intelligent persons, 
that no finite mind can enumerate, might live and die, 
and still exist as intelligent personalities, without pos- 
sessing corporeal bodies. 

509. " It is a scientific axiom that no entitative sub- 
stance can be annihilated, hence the endless duration of 
the glorified spirit of man. All intelligent or candid 
scientists admit the possibility of a future state. 
Thousands of the best and wisest among scientific 
investigators have fully agreed as to its probability. 
And millions of the noblest of earth have maintained 
its certainty, even with their dying breath." (T. H. Mc- 
Mullin in Microcosm.) Jesus confirms it in John x. 
27-29 ; xi. 25. 

510. Immortality is not undying existence, for many 
spirits have existence in this world without the " life 
of God," Eph. iv. 18. Everlasting (aioniari) life is not 
everlasting being, but everlasting well-being. Satan is 
not immortal in the Bible sense of the word, nor are 
his angels, nor are wicked human spirits. 

I prefer to close this article with the declaration 
of the Saviour — one that has never been known to 



260 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

fail the dying Christian. Of the millions who have 
rested on it in the last struggles with death, no well- 
authenticated doubt concerning it has come down to us. 
Jesus said "I am the resurrection, and the life; he 
that believeth in me, though he die, yet shall he live ; 
and whosoever liveth and believeth in me shall never 
die. Believest thou this ?" John xi. 25, 36. The 
intrinsic value of this life consists not so much in a 
promise as in an abiding union with and in Christ. 

511. How Godlike the announcement ! What an 
estimate placed upon the soul of man ! How exalted 
the human form ! And how glorious the prospects of 
sanctified humanity ! Aud how sublime the halo of 
glory that encircles the three-one — Father, Son, and 
Holy Spirit ! What a distinguished life awaits the 
faithful Christian ! — life exalted, intensified, expanded, 
and ever enduring, mental freedom perfect, hidden 
things revealed, and the mental vision ever extending 
its horizon. It has not entered into the mind of man 
what God the Father has laid up for his children ; how 
priceless the inheritance awaiting them ! and how 
magnificent the mansion already prepared for them ! 
Believest thou this ? 



MAN. 261 



CHAPTER XXXVIII. 

MAN — HIS BODY, LIVING, DEAD, AND RAISED. 

512. What is man (enosh) that thou art mindful of 
him? and the son of man (Adam) that thou visitest 
him? Eyiosh, a man, as diseased, mortally sick, miser- 
able through sin. "Son of Adam, a fallen child of a 
fallen parent/' Psa. viii. 4. 

The above are the questions it is designed to answer 
in outline, as clearly as I can, but specially limited by 
what is expressed and implied in the original languages 
of the Sacred Scriptures and made known by true 
science. I have since early youth had great pleasure in 
contemplating the nature of the Creator as He has 
manifested Himself through His materialized thoughts 
in creation, and its special adaptation to the material, 
vital, and mental organization of man; and still more 
pleasure in studying Divine Eevelation as an absolutely 
indispensable supplement to His manifestation in nature, 
and as specially and completely adapted to all the ex- 
treme requirements of man's spiritual and moral nature 
in his fallen condition. True science and Divine Eeve- 
lation are bound together by bonds that never can be 
severed asunder; therefore, what God hath joined to- 
gether no Darwinian, Evolutionist, or Materialist need 
attempt the impossible task. 



262 SUBSTANTIA L CHRISTIAN PHILOSOPH F. 

MAN'S RELATION" TO THE MATERIAL WORLD— WHAT IS 
MAN ANATOMICALLY? 

513. 1. Bone, muscle, nerve, and sinew; 2. Artery, 
vein, and capillary; 3. Blood, water, and lymph. 

The average weight of the body of an adult man 
generally is one hundred and forty jDOimds six ounces, 
and of an Englishman particularly one hundred and 
fifty pounds. The skeleton is composed of two hundred 
and forty-six bones, including the thirty- two teeth, and 
measures one inch less in height than the living man, 
and weighs about fourteen pounds. 

BONES. 

514. The bones are the framework of the body, and 
give strength and solidity to the whole; they are equally 
adapted, by their numerous divisions and mutual suit- 
ableness, to fulfill every movement which may tend to 
the comfort, utility, and preservation of the living 
creature. In the limbs they are hollow cylinders, ad- 
mirably calculated by their conformation and structure 
to resist violence and support weight. They are com- 
posed of about one-third of animal substance, which is 
almost completely reducible to gelatine by boiling, and 
two-thirds of earthy and alkaline salts, as lime, etc. 

MUSCLES. 

515. The muscles are divided into voluntary and in- 
voluntary. The voluntary are the muscles of animal 
life, whose movements are subject to the will, as the 
muscles of the vocal organs, face, arms, and legs. The 
involuntary muscles are those of organic life, which are 
not under the control of the will, such as the intestines 
and the heart, which goes on contracting month after 



MUSCLES. 263 

month, ana year after year, sleeping or walking, nevei 
stopping while we live. 

The muscles are estimated at four hundred and eighty 
to five hundred, and to have upward of fourteen thousand 
intentions, designs, or purposes. 

Every muscle is a bundle of tens of thousands of 
fibers, which vary in thickness from one five-hundredth 
to one fifteen-hundredth of an inch in thickness, and 
are made up of fibrilae (thread-like fibers) only one 
twenty-five-thousandth of an inch in diameter. What 
each ultimate fiber or fibril loses in length during con- 
traction it gains in thickness. Their power to contract 
depends upon the normal quantity and quality of arte- 
rial oxygenized blood and nerve stimulus. The muscles 
of the heart are exceedingly sensitive to the regularity 
of these supplies. Faintness or a slight tremor indicates 
a lack of them. Both sound and heat are produced by 
muscular contraction. Muscular contractility remains 
for a short time after death, for by the proper applica- 
tion of galvanism the motions of the body will often 
resemble those of life. " Five hundred and twenty- 
seven of these motor muscles, embracing all the lean, 
fleshy portions of the body, enter into the human forma- 
tion, existing in various forms, taking directions the 
most opposite, yet wisely and beautifully adapted to the 
specific purposes for which they were designed." In 
the living body the will acts upon the muscles through 
the nerves to produce contractions and relaxations, and 
exerts an important influence in their manifestation of 
power. The distinction between voluntary and involun- 
tary is not scientifically correct. " The voluntary muscles 
frequently act in opposition to the will, as in excessive 
fits of passion, where the will has no power to restrain 



264 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

the violent contortions of the trunk and limbs of the 
body. However, the voluntary muscles are doubtless 
dependent for most of their movements upon the mind. 
The more intimate, healthy, and well-balanced the con- 
nections in the living subject, the more beautiful and 
perfect will be the muscular display, as may be seen in 
the graceful movements of a symmetrical and highly 
accomplished young lady, the astonishing feats of a star 
gymnast, the inimitable musical execution of Ole Bull, 
and the entrancing song of Jenny Lind." This last 
sentence rightfully belongs to the physiological division, 
but it was thought best to introduce it here. 

NERVES. 

516. Dr. Draper has well said " that the position of 
any animal in the scale of life is directly dependent on 
the degree of the development of its nervous system. 
Through this it is brought into relation with the ex- 
ternal world, deriving sensations or impressions there- 
from. 

" The brain is the working center of the nervous 
system, and consists of the cerebrum or large upper 
portion, and the cerebellum or little portion at the back 
of the head, and the pons varolii and the medulla ob- 
longata. The pons varolii is a bond of union or a 
bridge between the cerebrum above, the cerebellum be- 
hind, and the medulla oblongata Wow — being made up 
of fibers from these bodies and passing in different 
directions from one to another. The medulla is the 
upper enlarged part of the spinal cord within the skull ; 
and from it are given off all the cranial nerves except 
two pairs, the nerves of smell and of sight. Thirty-one 
pairs of nerves proceed from the anterior and posterior 



NERVES. 265 

divisions of the spinal cord. Each nerve arises from the 
cord by two roots, the anterior and the posterior roots, 
which then unite to form a single spinal nerve. The 
anterior roots are generally called motor, being the 
medium of nerve-force, as the wire is the medium of 
the electricity that carries the message, moves the car, or 
produces the light ; and the posterior roots are called 
sensory, because they carry impressions from the surface 
where they originate to the centers in the brain and 
cord. Those nerves which carry the nerve-force from 
the brain to the extremities are called efferent nerves ; 
while those which convey impressions from the outside 
to the brain are called afferent nerves. 

" The nervous tissues are composed of essentially two 
kinds of structure, vesicular and fibrous. The vesicular 
nervous substance is composed of little globular cells, 
which vary in size from one one-thousandth to one five- 
thousandth of an inch in diameter, and are of a reddish 
gray color. This vesicular structure is generally col- 
lected in masses and united with the fibrous structure, 
as in the brain, spinal cord, and the several ganglia, or 
small bulb-like masses. 

" The fibrous nervous system consists of minute fibers, 
which vary in size from one five-thousandth to one 
fourteen-thousandth of an inch in diameter. The 
minute filaments which compose the nerves are very 
small tubes filled with nervous matter." 

In all probability there are not less than ten thousand 
nerves, each of which, like a skein of silk, is composed 
of threads termed filaments, and each finer than the 
finest spider's thread. It is very remarkable that dif- 
ferent nerves are endowed not with sensibility in gen- 
eral, but each with a different kind of sensibility. For 



266 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

example, the nerve of touch is insensible to light, and 
the optic nerve is sensitive only to light, and the 
olfactory nerve is insensible to a prick, but not so to an 
odor. 

"Every part of the brain proper (cerebrum), may be 
sliced off without any external sign of animal suffering, 
except the nervous enlargements, termed tubercles, sit- 
uated at its base ; but the moment the knife penetrates 
these tubercles the animal is thrown into the most ter- 
rific convulsions, accompanied with audible expressions 
of intense agony." (Dr. Huff.) " In the removal of the 
brain proper, the external senses ceased to manifest 
perception ; (volition), memory, judgment, and intelli- 
gence were annihilated, while no physical sensibility 
was experienced. But if the little and lower brain — 
cerebellum — be taken from within the skull while the 
brain proper is undisturbed, perception is retained, but 
the power of voluntary motion is gone ; the animal 
reels and staggers as if drunk." (Dr. Huff.) "In 
depriving the animal of the brain proper, it was thrown 
into a state resembling sleep ; in taking away the little 
brain — cerebellum — into a condition like intoxication. 
Death did not in either case immediately follow ; but 
when I removed the medulla oblongata, the animal 
immediately perished." (M. Florin, France.) 

"The medulla oblongata has been termed the 
link which binds us to existence. It is here where the 
nervous fibers from the cerebrum, cerebellum, and the 
spinal cord cross each other and mingle together. It 
is here that the nervous force is generated which pre- 
sides over the important vital process of respiration. 
That it is the center where the functions of the mind 
and body meet cannot be doubted. The origin of the 



NERVES. 267 

nerves of volition appear to arise from the upper part 
of the medulla oblongata, two balls, termed ' Ophthal- 
mic/ The removal of the brain above this section 
destroys the manifestation of the will, but not invol- 
untary muscular action. Hence, the presumption that 
the central seat of animal life is in the medulla 
oblongata and that of soul in the corpus colosum in the 
brain immediately adjoining." (Dr. Huff.) 

517. The average weight of the brain of a man is 
three pounds eight ounces, and that of a woman two 
pounds eleven ounces. The human brain exceeds 
twice that of any animal. 

The measurement of that part of the skull which 
holds the brain is stated in cubic inches, thus : Anglo- 
Saxon, 105; German, 105; Negro, 96; Ancient 
Egyptian, 93 ; Australian native, 50. 

In all races the male brain is about ten per cent, 
heavier than the female. The highest class of apes has 
only sixteen ounces. Bather bad for Darwin ! 

The average weight of brain in man is in ounces and 
the fraction of an ounce, as follows : Scotch, 50.0 ; 
Germans, 49.6 ; English, 49.5 ; French, 47.9 ; Chinese, 
47.2; Italians, 46.9; Hindoo, 45.1; Bushmen, 44.6; 
Esquimaux, 43.9, as heavy as the Scotchman's com- 
pared with the body. 

A man's brain is estimated to consist of three hun- 
dred million nerve cells, of which over three thousand 
are disintegrated and removed every minute. If this is 
correct, then every one has a new brain about once in 
sixty days. After the age of fifty the brain loses an 
ounce every ten years. 

Post-mortem examinations in France give an average 
of fifty-five to sixty ounces for the brains of the worst 



268 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

class of criminals. Cuvier's, the great naturalist, 
weighed sixty-four ounces, Byron's, the poet, seventy- 
nine, and CromwelPs, the statesman, ninety, but it was 
diseased. 

lungs. 

518. The lungs of an adult man are estimated to 
contain about six hundred million, or more, of air cells, 
the united surface of which is equal to fifteen hundred 
square feet, or a surface thirty times greater than that 
of the human body. The capacity of the lung-cells is 
equal to about eleven pints of atmospheric air.* 

The cell walls are formed of an exceedingly delicate 
membrane, covered with a very fine network of capillary 
(hairlike) blood vessels, being only one three-thou- 
sandths of an inch in diameter — so fine that two 
hundred of them would be required to equal the size of 
a cambric needle. Through these tiny tubes the blood 
corpuscles pass in single file, exchanging their load of 
electrized oxygen for one of carbonic acid gas. 

BLOOD. 

519. The average weight of blood in an adult 
human being is twenty-eight pounds ; and the amount 
that will drain from the body under favorable condi- 
tions is about seven pounds. 

The arteries and veins are most admirably adapted 
to convey the blood to all parts of the system in proper 
quantity, and within the necessary time, as well as 
providing against accident by anastomosis. For free 
communication between all arteries and veins is often 
of vital importance in case of accident. The arteries 
are cylindrical tubes which convey the blood from the 
ventricles of the heart to every part of the body. They 



SOLID AND LIQUID. 269 

terminate in the microscopic network of the capillary 
system ; the small tubes of which are about one three- 
thousandths of an inch in diameter ; so fine as to 
render it impossible to introduce the smallest needle 
point beneath the skin without wounding several of 
these fine blood vessels, by which all the nutrition of 
food is imparted, and secretion is performed. The 
veins take their rise in the capillaries and gradually en- 
large, till they terminate in the main trunks which con- 
vey the venous blood directly to the heart. Both 
arteries and veins are supplied with an elaborate system 
of valves, equal to all the demands of the hydraulic 
engineer. 

SOLID AND LIQUID. 

520. If a healthy human body weigns one hundred 
and fifty pounds, out of that weight one hundred and 
ten pounds are water (a compound of one part by 
weight of hydrogen and eight of oxygen, both invisible 
gases), and the remaining forty pounds constitute the 
solid part. The human embryo is ninety per cent, 
water ; and yet the life and spirit germ inclosed in the 
material covering has amazing possibilities with respect 
to this life and that which is to come. 

Our Tabernacle is an epitome of the earth, and must 
therefore be of the earth and earthy, I Cor. xv. 47. It 
is made up of many parts, and each part is a wonder 
within a wonder. David compares it to embroidery or 
needlework, Psa. cxxxix. 15. Every part, however 
large or small, is of exact mathematical proportions. 
The nature of the nerve, the size, number, and strength 
of the blood vessels ; the size, length, strength, and 
elasticity of the muscles ; and the formation, size, 



270 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

length, strength, and weight of the bones are all pro- 
portioned to the mass of the earth and the specific 
gravity of the atmosphere ; as each square inch of the 
human body must bear an external pressure of fifteen 
pounds, from the new-born infant to the man of a 
hundred years or more. 



WHAT IS MAN? 271 



CHAPTER XXXIX. 

WHAT IS THE BODY OF MAN CHEMICALLY AND 
ANALYTICALLY? 

521. Chemically the material body of man is com- 
posed of ponderable or confinable substances — that is, 
substances that may be weighed, as solids, liquids, and 
gases: 1. Solids: lime, soda, sulphur, silica, alumina, 
gluten, sugar, starch, gum, casein, fibrine, albumen, 
dextrine, hamatia, ceret, gelatine, pepsin, pancreatin, 
ammonia, sodium; 2. Liquids: water, blood, muriatic, 
acetic, formic, lactic, butyric, succinic, oxalic, rosasic, 
benzoic, uric, hipuric, diabetic, picric, and phosphoric 
acids; 3. Gases: oxygen, hydrogen, carbon, and nitrogen. 
4. Imponderable or inconfinable substances: as caloric, 
light, electricity, magnetism, and ether. 

WHAT IS MAN ? 

What is man, who is five feet eight inches high, and 
weighs one hundred and fifty-four pounds? Of the 
thirteen elements entering into the chemical compounds 
of his body, five are gases and eight solid substances. 

Gases: Oxygen, 97 pounds, if set free from the body 
would fill a space of 1,090 cubic feet. Hydrogen, 15 
pounds, if set free from the body would fill a space of 
2,750 cubic feet. Nitrogen, 3 pounds 13 ounces, if set 
free would fill a space of 48.3 cubic feet. Fluorine, 
combined with calcium, 3.5 ounces. Chlorine, 4 



272 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

ounces, one of the constituents of bleaching powder. 
If all these gases, entering into one such man, were set 
free they would fill a space of about 4,000 cubic feet. 

Solids: Carbon, or cliarcoal, 31 pounds. Phosphorus, 
1 pound 12 ounces. Sulphur, 3.5 ounces. Iron, one- 
tenth of an ounce. Calcium, a yellowish metal, the 
basis of lime, 3 pounds 13 ounces. Magnesium, a silver- 
hued metal, 1.8 ounces. Potassium, 2.8 ounces. 
Sodium, 2.6 ounces. 

Principal chemical compounds into which the fore- 
going elements enter: Water, 96 pounds or 46 quarts. 
Proteine compounds, 24 pounds. Fats, 23 pounds. 
Mineral salts, 10 pounds 13 ounces. Carbohydrates, 
starch and sugar, 3 ounces. Carbonate of lime, 1 
pound. Phosphate of lime, 8i pounds. Fluoride of 
calcium, 7 ounces. Phosphate of magnesia, 6 ounces. 
Chloride of sodium, 6 ounces. Chloride of potassium, 5 
ounces. There are other compounds as protagon and 
lecithin, substances found in the brain, spinal cord, and 
nerves. Hemoglobin, the red coloring matter of the 
blood, which serves to carry and distribute the oxygen 
from the lungs to the different parts of the body, is in- 
cluded in the proteine compounds. 

In the foregoing list we have given most of the known 
chemical constituents of the human body as a material 
organization. In various and widely differing propor- 
tions they enter into and form the different parts of the 
living organism of both man and animals. Indeed 
many of the chemical constituents; enter also largely 
into vegetables. The formation or proximate princi- 
ples of which are composed of oxygen, hydrogen, carbon, 
and nitrogren. Indeed the whole animal and vegetable 
economy is reducible to these four primary elements. 



WHAT IS MAN PHY BIOLOGIC A IL Tt 273 

Man may decompose and analyze animal and vege- 
table substances, and determine their constituent prin- 
ciples, but he never has, and never can, recombine and 
form them again into animal and vegetable organism. 
There is no law in Nature by which an organized ex- 
istence having life, either animal or vegetable, can be 
produced. Hence the imaginary law of evolution, as 
taught by Spencer and others, has signally failed to 
develop a single fact or truth in this particular. There- 
fore we conclude that all organized existence, of what- 
ever character, originated with the Great First Cause of 
Infinite Intelligence and Wisdom, whom the Bible calls 
God. (From an article in Microcosm by Elder J. G. 
Burroughs.) 

WHAT IS MAN PHYSIOLOGICALLY? 

522. On the introduction of a human being into this 
world the first perceptible manifestation of independ- 
ent life is the action of the lungs. Our attention will 
therefore be first drawn to the functions of the lungs 
in an adult with respect to the atmosphere, which is 
composed of four-fifths nitrogen and one-fifth oxygen. 
It is assumed that a man breathes about twenty times 
in a minute, or twelve hundred times in an hour. 
He requires about eighteen pints of air in a minute, or 
about one hundred and thirty-five gallons per hour; he 
gives off 4.08 per cent, of carbonic acid in the air he 
respires; he respires 10.666 cubic feet of carbonic acid 
gas in twenty- four hours; and he consumes 10.667 cubic 
feet of oxygen in twenty-four hours. As the air consumed 
passes through the six hundred million cells in the lungs 
it gives up its electrized oxygen to the blood, and ex- 



2?4 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

tracts the carbonic acid from it, containing a part of 
the worn-out tissue of the system. 

The form, strength, symmetry, and adaptation of the 
bones to accomplish the evident design of Infinite In- 
telligence are such that no mechanical scientist can 
point out a defect or suggest an improvement. The 
weight of the atmosphere, the density of the earth, the 
chemical elements of rocks and vegetables, and the 
thousands of complicated movements, and various 
arduous labors, have all been carefully considered in their 
construction. And if such be the exquisite structure, 
solidity, and flexibility of the mere framework of a tem- 
porary abode, what must be the exalted nature of the 
substantial entity that resides within, made only a little 
lower than the angels? 

Careful investigation shows that air containing more 
than six- tenths of one per cent, of carbonic acid gas in 
one thousand parts of air is not only adverse to comfort 
but injurious to health. 

523. The perfection of the organs of respiration 
excites our wonder. So delicate are these organs, that 
the slightest pressure would cause pain, and if persisted 
in, as in the case of tight corsets, suicidal death. Tons 
of air are required to surge back and forth through the 
intricate passages of the lungs, and constantly bathe 
* their innermost cells. Every year an average-sized 
adult person perforins about seven million acts of 
breathing, inhaling one hundred thousand cubic feet of 
air, purifying over three thousand five hundred tons of 
blood, which supplies nourishment to the vital principle 
of the body, and thus enables the soul-forces to act with 
normal activity. He gives off about seventeen ounces 
of carbonic acid every twenty-four hours, or one 



WHAT IS MAN PHYSIOLOGICALLY t 275 

hundred and twenty-four pounds of pure carbon during 
the year. This amazing process goes on constantly, 
and with healthy lungs never wearies nor worries us, 
and we only wonder at it when science reveals to us its 
intricacy and magnitude. To promote comfort, 
health, and sustain life in a normal condition, it must 
be pure, of proper quantity and density, and pervaded 
by electricity. Expired air is deprived both of its 
oxygen and electricity, and is literally dead air. Oxygen 
is properly the scavenger of the circulatory system, and 
electricity its stimulator. In addition to sustaining the 
life-principle and forces in activity, respiration is made 
to subserve a secondary and very important use. In 
passing through the vocal organs it produces a series 
of interesting sounds, varying in pitch, intensity, and 
quality, capable, though unseen and immaterial, of 
calming and swaying the boisterous masses of humanity 
with magical effect; or entrancing melodies and har- 
monies most sublime; or heard in the pleading accents 
of penitence, of faith, of hope, and of love; or ex- 
perienced in timely encouragement, tender consolation, 
and exquisite social enjoyment. No musical instrument 
was ever constructed that equaled the human vocal 
organs, and no music equals that produced by the human 
voice in its highest artistic development; which is a 
prophetic indication that it was designed for a higher 
state than this. All music first exists in the soul before 
it proceeds from the instrument on which the muscles 
act. 

524. None of the demands of the body are so impera- 
tive and immediately necessary as that of air. A man 
will die for want of air in five minutes; for want of 
sleep in ten days; for want of water in a week.: for 



2^6 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

want of food, at varying intervals, dependent on 
various circumstances. In 1684, four men were taken 
alive out of a mine in England after being twenty-four 
days without food. In 1880, Dr. Tanner, in New York, 
lived on water for forty days, losing thirty-six pounds 
in weight. Fresh water weighs ten pounds to the gallon, 
and yet consists of two invisible gases — one part by 
weight of hydrogen and eight parts by weight of oxygen. 
How wonderful that such a compound should support 
life so long! 

525. From the watery vapor of the expired air from 
the human lungs, Prof. Brown-Sequard obtained a poi- 
sonous liquid, which, when injected under the skin of 
a rabbit, produced almost instant death, without convul- 
sions, but with the heart and large blood-vessels en- 
gorged with blood. The poison is an alkaloid; i.e., it 
possesses in some degree the properties of an alkali, such 
as potash, soda, and ammonia, which have the power 
of changing vegetable colors to green. Expired air, 
both of man and beast, contains a volatile poisonous 
principle which is much more injurious than carbonic 
acid gas. 

526. During damp weather, poisonous air is more 
injurious than during dry weather. Though oxygen, 
nitrogen, and pure air, are almost equal in their capac- 
ity for transmitting radiant heat, a particle of aqueous 
vapor is estimated to have sixteen thousand times the 
absorptive power of an atom of oxygen or nitrogen; 
and carbonic acid gas is extremely absorptive. As a 
damp atmosphere can take up and retain thousands 
of times more poisonous effluvia than it could possibly 
do in a dry state, it becomes just in the same propor- 
tion injurious to health. Therefore, if we are to have 



STOMAOK 277 

buoyancy of spirits, robust health, vigorous and active 
minds, and long and useful lives, we must avoid badly 
ventilated rooms, a damp, vitiated atmosphere, and all 
impure beverages that corrupt the blood, diminish 
vitality, and engender disease that often ends in a pre- 
mature death. The exhaled air is so poisonous, that if 
rebreathed without any admixture of pure air it would 
produce suffocation in about sixty seconds. A man of 
medium height will expel at a single full breath about 
two hundred and thirty cubic inches, or one gallon; 
leaving in the lungs about one hundred cubic inches 
which cannot be expelled, because its continuous action 
is required there by the life-principle and forces; thus 
showing the entire lung capacity to be about three 
hundred and thirty cubic inches, or eleven pints. The 
conclusion is that pure air and a proper supply of elec- 
tricity are absolutely necessary, not only to health but 
to mental, moral, and spiritual activity; while impure 
air, carbonic acid gas, and the alkaloid deathly poison 
expired from the lungs are detrimental to each and all 
of them, and in many cases fatal. We now turn our 
attention to the stomach equally adapted to food as the 
lungs are to air. 

STOMACH. 

527. The stomach is the principal organ of digestion. 
It is about twelve inches long by four inches deep, and 
is placed immediately below the diaphragm in the 
cavity of the abdomen, more upon the right side of the 
body than the left. The diaphragm separates between 
it and the heart and the lungs above. The stomach 
is lined by a thick, soft, and velvety mucous membrane, 
which, to the magnifying-glass, presents a peculiar 
honeycombed appearance, which is due to the opening of 



278 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

the ducts from the little glands situated in and beneath 
the membrane. These glands secrete an acid fluid 
known as the gastric juice, which contains a substance 
known as pepsin, exceedingly necessary in the digestion 
of food, which is carried on at a temperature of about 
one hundred degrees, Fahr. 

About twenty feet of the small intestines have a lin- 
ing mucus membrane like the stomach ; it is covered 
with a network of capillary and lacteal vessels known 
as villi, estimated at four millions. The upper part re- 
ceives a digestive fluid from the pancreas (a gland about 
six inches long, sometimes called " sweetbread/' 
behind the stomach and near the spleen), and the bile 
duct, to complete the solution of the food received 
from the stomach. The whole intestinal canal is about 
twenty-five feet long. While passing through the 
stomach and small intestines the nutriment of the food 
is extracted for the supply of all the demands of every 
part of the body. 

528. The average yearly consumption of food, termed 
necessaries of life, required by each adult person, is 
given in pounds, as follows : In the United Kingdom 
it is, grain, 330 ; meat, 105 ; butter, 13 ; and sugar, 
68. In the United States, grain, 392 ; meat, 120 ; 
butter, 16 ; and sugar, 23. In eleven European nations, 
including the above, it is, grain, 445 ; meat, 70 ; butter, 
7 ; and sugar, 20. 

Now, we will take a very moderate average of what 
an ordinary healthy, temperate man engaged in active 
exercise requires to keep him in a comfortable and 
effective physical condition. We assume that such a 
man requires about four pounds of fluids and about nine 
ounces of solid food regularly in twenty-four hours. 



STOMACH. 279 

Of course there is a great diversity in this respect. For 
instance, a German beer drinker may possibly consume 
twenty pounds of fluid, and three pounds of solid food 
daily. But we give the most moderate estimate as the 
basis of our calculations. " In one year, however, 
this amounts to seventeen hundred pounds ; and 
if life be prolonged to threescore years and ten, it 
amounts to one hundred and nineteen thousand pounds 
of matter that has actually passed through the system 
of every man who has arrived at the age of seventy 
years ; enough to construct seven hundred and ninety- 
three human bodies of one hundred and fifty pounds 
each, with a fraction over for good measure." 

529. Prof. Huxley says: " Some part of the body of 
a living man is plainly always in motion. A living, 
active man constantly exerts mechanical force, gives off 
heat, evolves carbonic acid and water, and undergoes a 
loss of substance. He loses every day three hundred 
grains of nitrogen (in the ashes of the oxidated or burnt 
tissue), six and a half pounds of water, and burns ten and 
a half ounces of carbon. Altogether he loses from seven 
to ten pounds in weight daily. This loss is very sensi- 
bly felt by the subject, who soon suffers from hunger 
and thirst, and loss of energy, strength, and activity. 
This state of things could not continue many days or the 
man would dwindle almost to a skeleton." 

530. Viewing the human body merely from a scientific 
standpoint, who that respects his intelligence will ven- 
ture to say that the identical body that is put into the 
grave will be raised again? It is not in harmony with 
the present laws of Nature, nor with the wisdom of the 
Creator. The body in and of itself consists of about 
one hundred and ten parts of water, holding in solution 



280 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

about forty parts of solids, and, in a good fresh state in 
a good market, might bring from twenty dollars to 
twenty-five dollars. That is all. My body will be no 
more to me, when its divine purpose is served, than any 
other matter of like kind. I am now in my seventy- 
seventh year, and if careful estimation may be relied on, 
I have had very many bodies during that period, and 
some very much better and more perfect than the one I 
now have, permanently injured by " la grip." Both 
Science and Eevelation unite in one emphatic declara- 
tion that the same body that is put in the grave will not 
rise again. 

531. What has my personality — my personal self, 
unchanged amid all changes — to do with my cast-off, 
corrupt, offensive, death-producing body? for what 
odor more offensive or poison more fatal than that of 
which it is the source? There will be a Resurrection of 
the dead — of the departed, it is certain; but not of the 
identical body that is buried in the grave. Even the 
living body, full of life, energy, and activity; blooming 
in beauty, and perfect in symmetry, must undergo a 
radical, if not an exalted, change ere it is fit for the 
spirit world. Even were the same body that. is buried 
to be raised again, millions are so sin-cursed by vice, 
that they would have to be purified as by fire in order 
to fit them for any respectable place of existence here- 
after. Away with such nonsense! it is a severe reflec- 
tion on the Divine wisdom and goodness. He will 
clothe the soul in a body as it pleaseth Him, but not one 
of flesh and blood. 



THE HEART. 281 



CHAPTER XL. 

THE HEART. 

532. As soon as the left ventricle of the heart is 
filled with purified blood, its strong muscular walls 
contracts and forces open the semilunar valve, and 
sends the blood into the aorta, thence all over the body, 
with such force that all the large arteries swell and 
throb as the blood rushes through them in response to 
the contraction of the heart. The throb, swell, or beat 
is called the pulse. The average of the pulse in infancy is 
one hundred and twenty a minute; in manhood, eighty; 
at sixty years, sixty. The pulse of females is more fre- 
quent than that of males. The heart of the dram 
drinker gives thirteen beats per minute more than that 
of the abstainer. On an average the heart of an adult is 
estimated to beat seventy-five times in a minute; and 
sends nearly ten pounds of blood through the veins and 
arteries each beat; it makes four beats while we breathe 
once. There cannot, it is said, be less than ten thou- 
sand veins and arteries distributing blood to every part 
of the system. Hence, five hundred and forty pounds, or 
sixty-three gallons and about one pint of blood passes 
through the heart in one hour; and twelve thousand 
pounds, or one thousand five hundred and sixteen 
gallons, pass through the heart in twenty-four hours. 
It is estimated that one thousand ounces of blood pass 
through the kidneys in one hour. And that during a 



282 SUBSTANTIAL CHRISTIAN- PHILOSOPHY. 

lifetime of eighty years the heart propels half a million 
tons of blood through the human system. An approxi- 
mate estimate of the quantity of blood in a human body 
is about one-eighth that of the body. 

533. Under favorable conditions a person can receive 
most physical rest lying in a horizontal position, because 
the heart beats about ten strokes less in a minute; 
consequently eight hours rest in bed gives a rest of 
about five thousand contractions of the heart. 

534 The three constituents of the blood are fibrin, 
serum, and corpuscles — white and red, one of the former 
to four hundred of the latter. These constituents are 
composed of albumen, fat, sugar, soda, salt, iron, lime, 
magnesia, water, carbonic acid gas, oxygen, etc. The 
fibrin and serum together in the living blood form the 
plasma. The red corpuscles are small, flattened circu- 
lar bodies about one thirty-two hundredths of an inch in 
diameter, and not more than one quarter as thick. It 
would take one hundred and twenty billion of them to 
make a cubic inch. The white, corpuscles are larger 
in size, globular in shape, and granular in appearance. 

535. The elements of human blood are, water, 78; 
albumen, 6.3; coloring matter, 14.1; and various 
salts, etc., 1.9. The office of this composite fluid is to 
carry nutriment to the tissues to assist in their repair, 
and to carry out of the body the products of waste — the 
ashes, so to speak, of the oxidized tissues which have 
been burned or consumed in the production of force 
and animal heat. The special office of the plasma is to 
nourish and rebuild the tissues and to carry the pro- 
ducts of waste and combustion to those organs — such as 
the liver, kidneys, and skin — whose function it is to 
separate them from the blood and carry them out of the 



THE HEART. 283 

body. The particular office of the corpuscles is to carry 
electrized oxygen from the lungs to the tissues, and 
carbonic acid gas from the tissues to the lungs, to be 
expelled from the system. Good blood is the product 
of a healthy body from nutritious food, good in quality 
and sufficient in quantity, with plenty of pure air and 
the necessary exercise; this only can furnish the proper 
stimulus to every muscle and fiber in the animal system. 
Man is possessed of two wonderful faculties for the 
proper inspection of food — the sense of smell and the 
sense of taste. The aroma and flavor of substances fit 
for food are rendered agreeable to him; while the odor 
and taste of substances unfit for food and harmful to 
the body, are generally disagreeable, nauseous, and even 
disgusting to him. Tainted meat, or decomposing 
eggs, would be very harmful taken into the stomach. 
Hence, such articles are promptly rejected by the official 
inspectors — smell and taste. Certain injurious sub- 
stances may fail of detection by any of the senses; but 
even in the stomach there seems to reside a sense of the 
fitness of things, and if the injurious be received, it 
quickly seeks to expel it by the act of vomiting. 
Nothing could be more perfect than this system of in- 
spection and elaboration of the food. 

536. To preserve the health and strength it is abso- 
lutely necessary that food should be in generous quantity 
and quality, and in a condition suited to the state of 
the stomach. To illustrate my meaning, I refer to a 
fever-patient. In a fever of whatever kind, the tissues 
are being far more rapidly oxidized or burnt up than in 
health, as evidenced by the great heat of the body and 
the rapid loss of weight. Under such circumstances, 
the patient, to keep up his loss, really requires more 



284 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

food than in health, but in a condition that calls the 
stomach as little as possible into action, and yet how 
often he is deprived of food almost entirely for days to- 
gether, with the idea of " starving a fever." It is the 
patient, and not the fever that is being starved. The 
tissues of the body are being rapidly consumed, and if 
proper food is not furnished to rebuild the tissues the 
patient must die of exhaustion. The heart of a man is 
said to change in about thirty days and that of a woman 
in less time. Many a fever patient has been literally 
starved and drugged to death, and a heavy bill paid for 
the privilege of having it done professionally. 

The materials of the blood are so varied and so refined 
that they penetrate the minutest parts of the physical 
system, and assimilate to muscle, bone, skin, hair, 
cartilage, nerve, and brain. So important is the blood 
to life, that the loss of over two pounds, and in some 
cases less, is almost sure to prove fatal. 

What pure blood is to the animal life-principle of the 
body, so God's meaning of his own word, associated with 
the energy of the Holy Spirit, is to the substantial 
spiritual life-principle of the soul ; the functions of 
which are manifested in saving-faith, obedience, love, 
trust, and hope. These are the cardinal functions of 
the new creature, born from above. Food for the ani- 
mal life is derived from the material world, while food 
for the spiritual life is derived from the expressed 
thoughts of God accompanied by the illuminating, sus- 
taining, and comforting energy of His Spirit. The 
one is material and the other spiritual, but none the 
less real. 

537. About one ton and a half, in the form of food 
and drink, is added to the blood of an ordinary healthy 



THE HEART. 285 

man during the year. As there is the same amount of 
waste, a ton and a half of material, therefore, must be 
carried out of the body through the blood during the 
same time. Some of the products of oxidation, as urea 
and carbonic acid gas, are very poisonous to the nervous 
system. Certain organs, as the kidneys, skin, and 
the lungs are designed specially to remove these poisons 
from the current of the blood, and carry them out of 
the body. 

538. Poisons in the blood are very injurious if not 
fatal to animal life. Urea and uric acid are poisons 
generated in the body and manifest themselves in 
rheumatism, and principally affect the fibrous tissues, 
including the heart. The same may be said of lithic 
acid, mercury, and other corrupt and corrosive particles 
that ought to pass off. Alcohol and tobacco are strong 
poisons to the whole body, and especially to the 
brain, frequently resulting in alcoholic insanity ; it kills 
the life-globules of the blood, and fills it with dead 
matter; severely overworks the liver and produces 
disease ; it deranges the action of the heart, and fills it 
with small fatty particles of dead matter, which often 
causes sudden death ; or it overpowers the brain with a 
sudden rush of blood, which generally ends in apoplexy 
and death. More than half the insane people in the 
United States are to-day made so through alcoholic 
poison and its adulterations! It is quite probable that 
nearly all the hereditary insanity is produced by it. 
Sixty thousand persons are killed by it in this country 
every year. Alcohol is a fearful brain poison from first 
to last, saying nothing of the equally fatal but more 
speedy poisons it often contains. What poison is to 
animal life, so error with respect to our salvation is to 
the soul. 



286 SUBSTANTIAL CHRISTIAN PHILOSOPHY 
THE SKIK. 

539. The skin not only covers the body and protects 
the soft parts from injury, but it is also an excretory 
organ, exhaling a large portion of the fluids given off 
from the body, besides being the chief means of maintain- 
ing the animal heat at an equitable point. The skin is 
composed of two layers. The deeper one is termed the 
derma, or true skin, and the surface layer the epider- 
mis. The derma is composed of strong elastic and 
inelastic fibers interlaced with each other. In its sub- 
stance are the sweat-glands — little coiled tubes, which 
pass up through the entire thickness of the skin and open 
on the surface. At the root of each hair is a little 
gland, sometimes two or more, called sebaceous glands, 
which secretes an oily substance which lubricates the 
hair and surface of the skin. This oily substance often 
covers the sweat glands, and dries over them like a 
coat of varnish, preventing the poisonous and offensive 
matter that forms in the body from escaping, and 
causing it to the extent of several ounces a day to be 
forced inward on the more vital parts to putrefy and 
poison the body. In a healthy state of the organism 
more than one-half the food consumed by us. is finally 
liberated through the pores in the form of sensible and 
insensible perspiration from the skin. Unless these 
pores are kept open disease and sickness of some kind 
will surely follow. The skin excretes ordinarily, per- 
haps, more water than the kidneys, amounting to one 
or two pounds daily. Other excretions are also elimi- 
nated by the skin, so that it becomes one of the most 
important organs of the body. 

The number of pores in a square inch on the palm of 
the hand has been found to be 3,528 ) each of which 



HUMAN HAIR 287 

little tube is about a quarter of an inch long ; it follows 
that, in a square inch of skin on the palm of the hand, 
there exists a length of tube equal to 882 inches, or 
73£ feet. According to Surgeon Wilson, 2,800 might 
be taken as a fair average of the number of pores in the 
square inch. Now the number of square inches of sur- 
face in a man of ordinary height and bulk is 2,500 ; the 
number of pores, therefore, is seven millions, and the 
number of inches of perspiratory tube, 1,750,000 ; that 
is 145,833 feet, or 48,600 yards, or nearly twenty-eight 
miles. Surely such an amount of drainage as seventy- 
three feet in every square inch of skin, assuming this 
to be the average of the whole body, is something won- 
derful, and the thought naturally intrudes itself — what 
if this drainage were obstructed ? 

One of the very best cleansing baths is an alkaline 
one, made of soft water, rendered slightly slippery by 
washing-soda, and freely aided by a flesh-brush. Good 
baths wisely and thoroughly applied, with suitable 
diet, and good nursing will, perhaps, alone cure nine 
cases of ordinary sickness out of every ten. 

HUMAN HAIR. 

540. Hairs are „orny appendages of the skin ; they 
vary much in size in different parts of the body. The 
center of each hair is porous and loose in texture ; it is 
formed of plastic Jymph, first converted into granules, 
then into cells, which are converted into fibers. But 
the cells which form the dense surface of the hair are 
converted into flat scales, which inclose the central 
fibrous structure ; these scales overlap each other like 
the scales of a fish. This overlapping line is the cause 
of the roughness perceived in drawing a hair, from its 
point to its bulb, between sensitive fingers. 



288 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

541. The hair of the head is not only ornamental but 
a protection of the brain against both heat and cold, 
and to some extent against sudden contact with hard 
substances. Light or blond hair is generally the most 
luxuriant, and it has been estimated that the average 
number of hairs of this color on an average person's 
head is 140,000 ; while the number of brown hair on a 
like head is 110,000 ; and black only 103,000. 

542. What a beautiful and expressive significance 
this fact gives to Matt. x. 28-31; Luke xii. 4-7; xxi. 
17-19? The very hairs of his children's heads are all 
numbered, and not one of them shall perish without 
the notice of your heavenly Father! Though the ex- 
pression is said to be proverbial, it is designed to show 
a glorious fact — God's perfect knowledge of, and con- 
stant parental care for all His creatures, and especially 
His children for whose salvation He gave the life of His 
own Son. 

543. The hair has played a very important part in 
Scripture history, sanitary and otherwise. It enabled 
the priest to determine a true case of leprosy, Lev. xiii. 
It led to the death of that proud, ungrateful, trai- 
torous son Absalom, II Sam. xviii. 9, 14, 15. It was the 
conspicuous token of God's covenant with Samson to 
supply him with all necessary physical strength, as a 
Judge of Israel. Samson broke the covenant in allow- 
ing his braids of hair to be removed; and the with- 
holding of his accustomed strength was a sensible 
manifestation to him of God's displeasure at his con- 
duct, Judg. xvi. 17. Its preservation was a very dis- 
tinguishing mark of God's special care and protection, 
Dan. iii. 27. It is the covering and glory (ornament) of 
woman, I Cor. xi. 15, and was a means of expressing 



PROF. HUXLEY'S MODEL MAN. 289 

her remarkable numility and love, Luke vii. 38, 44; 
John xi. 2; xii. 3. 

Contemplating man in relation to power, we are 
struck with astonishment. On the assumption that 
the number of square inches on the body of an ordinary 
man to be 2,500, and the pressure upon each fifteen 
pounds, the total pressure on the whole body is over 
thirteen tons! 

Borelli demonstrated that when a man lifts up with 
his teeth a weight of two hundred pounds with a rope 
fastened to the jaw-teeth, the muscles with which 
people masticate their food exert a force of about 
15,000 pounds weight. If any one hanging his arm 
directly downward lifts a weight of twenty pounds with 
the third or last joint of his thumb, the muscle which 
bends the thumb and bears that weight, exerts a force 
of about 3,000 pounds. When a man standing upon 
his feet, leaps or springs upward to the height of two 
feet, if the weight of such a man be one hundred and 
fifty pounds, the muscles employed in that action will 
exert a force of two thousand times greater; that is to 
to say, a force of about 300,000 pounds. If such be the 
" outer man," what must be the " inner man" for the 
convenience of which the former was made? (See 
paragraphs No. 411-414.) 

PROF. HUXLEY'S MODEL MAX. 

544. The professor gives the following table of what 
a full-grown man should weigh, and how this weight 
should be divided: Weight, 154 pounds. Made up 
thus: Muscles and their appurtenances, 68 pounds; 
skeleton, 24 pounds; skin, 10-J pounds; fat, 28 pounds; 
brain, 3 pounds; thoracic viscera (internal organs), 3^- 
pounds; abdominal viscera, 11 pounds; blood which will 



290 SUBSTANTIAL CHRISTIAN PHILOSOPHY, 

drain from the body* 7 pounds* This man ought to 
consume per day: Lean beefsteak, 5,000 grains; bread, 
6,000 grains; milk, 7,000 grains; potatoes, 3,000 grains; 
butter 600 grains; and water, 22,900 grains. His 
heart should beat seventy-five times a minute, and he 
should breathe fifteen times a minute. In twenty-four 
hours he would vitiate 1,750 cubic feet of pure air to 
the extent of one per cent.; man, therefore, of the 
weight mentioned ought to have 800 cubic feet of well 
ventilated space. He would throw off by the skin 18 
ounces of water, 300 grains of solid matter, and 400 
grains of carbonic acid every twenty-four hours, and 
his total loss during the twenty-four hours would be six 
pounds of water and a little over two pounds of other 
matter. This is Prof. Huxley's " outer man." If 
such be the casket, what must be the jewel within! If 
such be the shell, what must be the seed-germ it con- 
tains? If such be the house, what must be the exalted 
nature of the resident? The professor has not told us. 
The Scriptures term the body a tabernacle, a house, 
and clothing. 

AN ABSTEACT OF MA^S ORGANISM. 

In the human body there are about 263 bones. The 
muscles are about 500 in number. The length of the 
alimentary canal is about 32 feet. The amount of 
blood in an adult averages 30 pounds, or fully one-fifth 
of the entire weight. The heart is six inches in length 
and four inches in diameter, and beats 70 times a 
minute, 4,200 times per hour, 100,800 per day, 36,- 
792,000 times per year, 2,565,440,000 in threescore 
and ten, and at each beat 2-J ounces of blood are thrown 
out of it, 175 ounces per minute, 656 pounds per hour* 



AN ABSTRACT OF MAN'S ORGANISM. 291 

7f tons per day. All the blood in the body passes 
through the heart in three minutes. This little organ, 
by its ceaseless industry, pumps each day what is equal 
to lilting 122 tons one foot high, or one ton 122 feet 
high. The lungs will contain about one gallon of air 
at their usual degree of inflation. We breathe on an 
average of 1,200 times per hour, inhale 600 gallons of 
air, or 24,000 per day. The aggregate surface of the 
air cells of the lungs exceeds 20,000 square inches, an 
area very nearly equal to the floor of a room twelve feet 
square. The average weight of the brain of an adult 
male is 3 pounds and 8 ounces, of a female 2 pounds 
and 4 ounces. The nerves are all connected with it 
directly or by the spinal marrow. These nerves, together 
with their branches and minute ramifications, probably 
exceed 10,000,000 in number, forming a "body guard " 
outnumbering by far the greatest army ever marshaled! 
The skin is composed of three layers, and varies from 
one-fourth to one-eighth of an inch in thickness. The 
atmospheric pressure being about fourteen pounds to 
the square inch, a person of medium size is subjected 
to a pressure of 40,000 pounds! Each square inch of 
skin contains 3,500 sweating tubes, or perspiratory 
pores, each of which may be likened to a little drain 
pipe one-fourth of an inch long, making an aggregate 
length of the entire surface of the body of 201,166 feet, 
or a tile ditch for draining the body almost forty miles 
long. Man is marvelously made. Who is eager to 
investigate the curious and wonderful works of Om- 
nipotent Wisdom, let him not wander the wide world 
around to seek them, but examine himself. (Popular 
Science Neivs.) 



292 SUBSTANTIAL OHEISTIAK PHILOSOPHY. 
WHAT IS HUMAN LIFE ? 

545. I am strongly impressed with the thought that 
the Bible is far in advance of our philosophy with 
respect to life. It evidently makes a sharp distinction 
between physiological life on the one hand, and the 
metaphysical, the knowing, or soul-life on the other. 
The former is referred to in Lev. xvii. 11, 14; Deut. 
xxxii. 47; Prov. xiv. 30; and James iv. 14, etc. The 
latter, or soul-life, in Gen. ii. 7; Isa. xxxviii. 16; I Sam. 
xx. 3; Matt. x. 28, etc. 

546. All organic nature, so far as known, begins with 
the cell as the crystal begins with the particle. The 
cell is constructed by the vitalized bioplast, and the 
aggregate cell-vitality may be termed cell-life; and the 
aggregate cell-life is called physiological life. 

547. Finite life is an invisible, intangible, vivifying, 
substantial form of force or energy, according to its type 
pattern, whether plant, animal, or man. 

548. Each finite life-form must necessarily have 
come from a pre-existing fountain of life. The life- 
force existed in the germ of every human being before 
the organs of the body were formed; it is a real sub- 
stance independent of any and all conditions of its 
manifestations in visible or material form. The indi- 
vidual life energy is a unit; it is neither divisible nor 
dissolvable into parts, perpetuated and continued in 
association with matter, under the unvarying law of 
transmission and reproduction. 

549. The special domain of physiological life seems to 
be the appropriation and assimilation of the nutriment 
extracted from the food, and the construction and vital- 
ization of the ceaselessly forming cells in bone, muscle, 



AN ABSTRACT OF MAN'S ORGANISM. 293 

and nerve, and the general repairs of the animal 
organism, nnder the direction of the knowing life of 
the soul. 

550. The flesh life-force not only pervades the blood, 
but is furnished by it with all the necessary supplies 
for the demands of the temporary residence of the soul. 
This life is diminished by limitation, as in the case of 
mortification and amputations; specially confined to, 
and limited by, this transient earthly body, and when 
its services are no longer required by the soul it departs 
to the general reservoir of Nature, until needed. It 
would seem that electricity has much to do with this 
cell life-force, being the only direct aider of it that we 
know of. It is much affected by the nature and qual- 
ity of food, and the alterations of day and night. It 
seems to ebb and flow like the tides, being lowest about 
midnight; hence the necessity of very carefully watch- 
ing critical cases of disease at that time, and especially 
those of typhoid fever. The knowing or soul-life 
is the executive life of the system, and is the subject of 
no such variations, and liable to no such contingencies. 
It is a permanent constituent of the soul, and never de- 
parts from it. It is capable of exaltation or degradation, 
but not of separation or destruction by man. 

551. Life has never been developed, within the 
knowledge of man, without a vital germ of previous life 
nurtured and developed by the female life. All life, 
plant, animal, and human, has been the product of pre- 
vious life, and not the result of organization or the 
product of chemical forces, as thoughtlessly assumed 
and ignorantly taught by philosophers of the material- 
istic school. Human life is the essential and only form 
of substantial force that has ever developed a human 



294 SUBSTANTIAL CHRISTIAN PHILOSOPBY. 

organ or produced a human organism. Vital and 
mental energy, though immaterial, cannot create matter 
out of themselves, nor out of nothing; and matter can- 
not generate or evolve life and mind out of its own sub- 
stance; therefore, there can be no spontaneous genera- 
tion, the assumption of a disordered mind in its agony 
to get rid of the idea of God. The advent of human 
life upon the earth, the logic of reason, and the logic of 
universal and unchanging law point with unvarying 
certainty to a personal fountain of knowing and living 
energy as the only possible source of life and mind, and 
that fountain is the Christian's God, Gen. ii. 7; Psa. 
xxxvi. 9. 

552. It is evident that created life cannot exist, as 
such, except in some organic form. The organism is as 
indispensable as a condition of finite life as the pre- 

' existent infinite life is absolutely essential to its creation. 
In other words, the cause must exist prior to the effects 
it produces. 

553. "Man is the highest and noblest organic form in 
Nature, only a little inferior to that of the angels in 
heaven," Psa. viii. 4-8; Heb. ii. 7, 9. We cannot con- 
ceive of his having a normal existence in an unorgan- 
ized or disorganized form. When the "inner man" 
departs from the earthly tabernacle he goes with a com- 
plete and perfect organism as to his essential personal- 
ity or he would not be man. Apparently each child 
has its origin in the seed-germ, and its beginning as a 
perfected, though not fully developed human being; its 
spiritual nature is dormant, like the life-germ in the 
seed. The limited expansions of its eternal future are 
folded in the beginning consciousness of the infant, like 
the giant oak in all its minutia of completion in the 



AN ABSTRACT OF MAN'S ORGANISM. 295 

sprouting acorn. So strongly is the impression made 
upon most persons, that the birth of a child is the ori- 
gin of an entirely new life, that it is almost impossible 
to keep in view the well-known fact that this new life 
was evolved out of previous life, which reaches back 
beyond the grasp of human comprehension; and that 
there never has been an intermission in the continuity 
of life. It is true that the birth of a child adds a new 
link to the chain of life; a chain that never had a break, 
for no new life was ever produced that had not a con- 
tinuous unbroken connection with the infinite source of 
life, from which Adam received his. (Hoffer and Dr. 
S wander in Microcosm.) 

554. Prof. Huxley says: " If it were given me to look 
beyond the abyss of geologically recorded time to the 
still more remote period when the earth was passing 
through physical and chemical conditions which it can 
no more see again ... I should expect to be a 
witness of the evolution of Living protoplasm, from Not 
living matter." The capitalization is mine. "Not liv- 
ing matter!" This high-sounding phrase is designed to 
cautiously lead the reader into the net of materialistic 
atheism. Why not call it dead matter? Why not 
boldly say — death originates life? Ah! that would like 
an electric flash show the startling inconsistency to the 
reader. It would be equivalent to saying: Life, in all 
its forms and degrees and manifestations, had its origin 
in death; that Nature in all her phenomena from Adam 
till now has been testifying to a falsehood, and has 
actually robbed the devil of his most distinguishing title 
— "Father of Lies!" — that dead matter has evolved 
man with all his supposed mental and moral powers, 
produced in him the conception of an Infinite God, the 



296 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

Creator and Lawgiver of the universe, wrought in him the 
consciousness of moral responsibility, endowed him with 
religious sentiments, and the idea of a future life; in- 
spired him with a hope of heaven and a fear of hell, 
etc.! What can dead matter not do? Tell us, ye 
self-confessed descendants of a monkey! Our filial 
attachment to " our Father who is in heaven " is un- 
speakably intensified when we read such "monkey- 
splutterings." We prefer our present relationship to 
our elder brother, the Lord Jesus Christ; and for my- 
self I shall encircle Him with the warmest affections of 
my heart And I shall ever cling to the Bible doc- 
trine, that not dead matter, but spirit is the source of all 
life 

555. The average duration of human life is thirty- 
three years. One child out of every four dies before the 
age of seven years, and only one-half of the world's 
population reach the age of seventeen. One out of ten 
thousand reaches one hundred years. The average 
number of births per day is about one hundred and 
twenty thousand, exceeding the deaths by about fifteen 
per minute. The mean lifetime of males is 39.91 years, 
and of females, 41.85. And the annual rate of mor- 
tality of males of all ages is one in 39.91, and of females, 
one in 41.85. 



WHAT IS MAN WITH RESPECT TO DEATH? 297 



CHAPTER XLIL 

WHAT IS MAN WITH RESPECT TO DEATH? 

556. I shall preface this article by giving a few of the 
most expressive Hebrew terms with their definitions 
from the Old Testament, and likewise a few Greek ones 
from the New Testament, that the reader may have a 
bird's eye view of the meaning of the terms, to die and 
death, as applied to man. 

Mooth, to die, is used in the Old Testament over six 
hundred and seventy times, and is said to have the 
same signification in all the Semitic languages, that is, 
the family of languages to which Hebrew and Arabic 
belong. 

1. Mooth, to die, includes death from natural 
causes, from diseases, from violence, from old age, and 
including death as the penalty of crime. It means also 

(a) to be excessively impatient or grieved, Jud. xvi. 16 ; 

(b) to faint, fail, as the heart, I Sam. xxv. 37, so of the 
trunk of a tree, Job xiv. 8 ; (c) to be untilled, as land, 
Gen. xlvii. 19 ; (d) to perish, to be destroyed, as a state 
or people, Am. ii. 2 ; Hos. xiii. 1 ; (e) as applied to 
man it signifies the physical manifestation of approach- 
ing dissolution of the union between body and souj, as 
well as the departure of life — both spirit-life and mere 
animal-life ; the former returns to God who gave it, 
the latter to the general reservoir of nature, Eccl. 
iii. 21, 



298 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

2. Gawa, (a) to breathe out one's life, to expire, to 
die ; (b) to faint, fail, give way, Gen. yi. 17 ; vii. 
21 ; Num. xvii. 12, 13. 

3. Naphal, (a) to cause to fall, as in battle, Num. 
xiv. 43 ; (b) to fall sick, Ex. xxi. 18 ; (c) to fall away, 
as an emaciated limb, Num. v. 21, 27 ; (d) to fall, fail, 
as of courage or faith, Sam. xvii. 32 ; Gen. xxv. 18. 
These examples are sufficient to illustrate the meaning 
of the Hebrew verb, to die. I will now do the like for 
the noun death. 

4. Nephesh, signifies (a) breath of life, Gen. i. 20, 
30 ; (b) odor, Prov. xxvii. 9 ; (c) the soul with the 
animal or physiological life-force, Gen. xxxv. 18 ; 
I King.* xvii. 21. This physiological life-principle is 
said, (d) to live, that is, to breathe out, to manifest 
itself, Gen. xii. 13 ; Psa. cxix. 175 ; (e) to die, that is, 
to faint, to fail, as from the stoppage of the blood, 
Jud. xvi. 30 ; (/) to be poured out, Lam. ii. 12 ; Isa. 
liii. 12. (g) The rational soul, mind, spirit, as the seat 
of the feelings, affections, and emotions of various 
kinds ; (h) of love, Isa. xlii. 1 ; (i) of joy, Psa. lxxxvi. 
4 ; (/) of fear, Isa. xv. 4 ; (k) of piety toward God, 
Psa. lxxxvi. 4 ; (I) confidence, Psa. lvii. 2 ; (w) desire, 
Psa. xlii. 3. So it expresses hatred, Isa. i. 14 ; (n) 
contempt, Ez. xxxvi. 5 ; Isa. xlix. 7 ; (o) vengeance, 
Jer. v. 9 ; (p) sorrow, Job. xxvii. 2. So of (q) pride, 
Prov. xxviii. 25 ; (r) patience and impatience, Job. vi. 
11; (s) the will or purpose, Gen. xxiii. 8; II Kings 
ix. 15 ; I Chron. xxviii. 9 ; (t) understanding, Psa. 
cxxxix. 14 ; Prov. xix. 2 ; (u) memory, Deut. iv. 9 ; 
Lam. iii. 20 ; (v) personality, myself, Job. ix. 21. 
One dead, a dead body, a corpse. 

557- Sir Geo. Stokes, President of the Royal Society 



WHAT IS MAN WITH BESPECT TO DEATH? 299 

of Great Britain, referring to this word, nephesh, first 
used in Gen. ii. 7, says : " The spirit or breath of lives 
is not life, but the source of life, an energy deeper than 
thought itself, and this spirit is related to conscious- 
ness." This is certainly correct if the language means 
anything. Consciousness is to spirit what the rose is to 
vegetable life. In the English version nephesh is often 
rendered soul when it refers exclusively to the animal 
or physiological life-principle. Hence the compilers 
of " Bible Readings for the Home Circle" have taken 
advantage of this fact to attempt the spread of the 
erroneous doctrine that the soul sleeps in the grave with 
the body from death to the resurrection. The physio- 
logical or animal life-principle of the human body is 
related to and limited by material things, and especially 
those required by the organism for constructive, sus- 
taining and repairing purposes. Hence it is said to be 
satiated with food and drink, Prov. xxvii. 7 ; Isa. lv. 
2 ; to be made fat, Prov. xi. 25 ; xiii. 4 ; also to fill, 
Prov. vi. 30. So of the opposite ; my spirit hungers, 
Prov. x. 3 ; xxvii. 7 ; thirsts, Prov. xxv. 25 ; pines, 
Psa. xxxi. 10 ; fasts, Psa. lxix. 11 ; abstains from cer- 
tain kinds of food, Lev. xx. 25 : is polluted by them, 
Ez. iv. 14 ; is weary, loathes, Num. xxi. 5 ; Job vi. 7 ; 
x. i ; Zech. xi. 18 ; is empty, that is, hungry, Isa. xxix. 
8 ; dried up, that is, thirsty, Num. xi. 6. 

558. The definition of nephesh covers very thoroughly 
and beautifully the entire natures of the "inner" and 
the " outer" man. It begins with the air, though sub- 
stantial, it is not recognizable by any of our senses 
except by its effects, yet it is of vital necessity every 
moment to our existence, and weighs fifteen pounds to 
the square inch. The Saviour chose the air to illustrate 



300 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

the presence and operation of the Holy Spirit with and 
upon the human mind. In my opinion it is one of the 
finest and most appropriate illustrations in nature to 
lead the mind to the consideration of immaterial and 
spiritual personalities, as being the source of invisible 
but substantial spiritual forces. Then we have odor, a 
substance that is invisible and that bids defiance to the 
laws of gravitation, and is on the very border-line 
between the material and the immaterial. Every man 
is the source of an odor peculiar to himself, that a 
trained sensitive hound will track with unerring 
certainty, though crossed by hundreds of other tracks. 
Then the definition rises to the immaterial — to animal 
or physiological life ; that is, life in action, construct- 
ing, sustaining, and repairing the body that it may be 
a fit instrument for all the soul's activities. And finally 
it rises to the immaterial and the spiritual — soul, mind, 
spirit. 

5. Peger, a corpse, carcass, of a man, from Pagar, to 
be faint, weak, exhausted. 

There are a' least eleven different words in the Old 
Testament expressive of dying and death. The process 
of dyiug and the effects of the departure of animal and 
soul life from the body, are very naturally and fully 
described. We turn now to a few passages in the 
Greek New Testament. 

6. Apothnesko, to die, so as to be no more ; to die off 
or out, a passing away, a departure. 

It is used, (a) of the natural death of men, Matt. ix. 
22 ; xxiv. 24 ; Luke xvi. 22, etc. ; often of men liable 
or subject to death, Heb. vii. 8. (b) Of violent death, 
Matt. xxvi. 35 ; Acts xxi. 13 ; Heb. xi. 37, etc. (c) Of 
trees which dry up, Jude xii.; (d) of seeds, which white 



WHAT IS MAN WITH RESPECT TO DEATH? 301 

being resolved into their elements in the ground seem 
to perish by rotting, John xii % 24 ; I Cor. xv. 36. 
Figuratively [that is, changed from its literal or 
proper sense], it is expressive, (e) of lasting misery, 
Rom. viii. 13; John vi. 50; xi. 26; (f) of moral 
death, in various senses ; (g) to be without that spirit- 
ual life which is the result of union with Christ, and 
consequently destitute of a disposition and power to do 
right, without confidence in God and the hope of future 
blessedness, Rom. vii. 10 ; (h) spiritual torpor of those 
who have fallen from the fellowship of Christ, the 
fountain of true life, Rev. iii. 2 ; (i) it applies to true 
Christians who have put off all sensibility to worldly 
things, Col. iii. 3, and since they owe this state of 
mind to the death of Christ, they are said to die with 
Christ, Rom. vi. 8, 11 ; Col. ii. 20 ; (j ) of renunci- 
ation, as of sin, Rom. vi. 2 ; (k) to refuse submission to, 
as the law as a means of justification. 

7. Apoleia, signifies, (a) actively, consumption, a 
destroying, utter destruction, as of vessels, Rom. ix. 
22 ; waste, profusion, Mark xiv. 4; a destructive thing 
or opinion, II Pet. ii. 1, 2. (b) Passively a perishing, 
ruin, destruction, Acts viii. 20 ; I Tim. vi. 9 ; par- 
ticularly, the destruction which consists in the loss of 
aionianlife, and being subject to utter destruction, Rev. 
xvii. 8, 11 ; xix. 20; Phil. iii. 19'; II Pet. iii. 16. 

8. Necros, dead, properly, (a) one that has breathed 
his last, is lifeless, Matt, xxviii. 4 ; Mark ix. 26 ; Acts 
v. 10, etc.; (b) of those sure to die, destined inevitably 
to die, as if already dead, Rom. viii. 10 ; Deut. xxviii. 
26 ; Isa. xxvi. 19 ; Jer. vii. 33, etc.; (c) of the deceased, 
departed, one whose soul is in hades, Rev. i. 18; ii. 8; (d) 
of those destitute of life, without life, inanimate, James 



302 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

ii. 26; Matt. xxii. 32; Mark xii. 27; (e) figuratively 
spiritually dead, that is, destitute of that life that gives 
birth to saving faith, filial love, and childlike trust, 
inactive with respect to doing God's will from a principle 
of loving obedience, John v. 25 ; Rom. vi. 13 ; Eph. 
v. 14; Rev. iii. 1, etc.; (/) destitute of force or power, 
inactive, inoperative, Rom. vi. 11, 13 ; vii. 8 ; James 
ii. 17, 20, 26 ; Heb. vi. 1 ; ix. 14. In Eph. ii. 1, 5, 
15, a living death is described — dead to holiness and 
to God — no thought, no desire, no aspiration God- 
ward ; but alive to the claims of the world, and ready 
to respond to the craving appetites and passions of cor- 
rupt human nature ; were on terms of hearty friendship 
with the world, the flesh, and the devil, and hence were 
spiritually dead. 

9. Koimao, in classic Greek means in its active sense, 
to cause to sleep, put to sleep, lull to sleep. Figurative- 
ly to still, to calm, to quiet. Passively, in New Testa- 
ment, to sleep, fall asleep, be asleep, Mat. xxviii. 13 ; 
Luke xxii. 45; John xi. 12 ; Acts xii. 6. Figuratively 
to die, John, xi 11 ; Acts vii. 60 ; xiii. 36 ; 1 Cor. vii. 
39 ; xi. 30 ; xv. 6-51 ; II Pet. iii. 4. 

559. 10. Exodus, ex, from out of, out from, forth 
from, as an inclosure, and odos, a traveled way, a road. 
Hence, a way out, a going out, a departure, Heb. xi. 
22. Figuratively a departure from life, decease, death, 
spoken of the decease which Christ should accomplish 
at Jerusalem, and Peter's death, II Pet. i. 15. 

11. Ptomatos, that which is fallen, the fallen 
body of one dead or slain, a corpse, carcass, Matt. xiv. 
12 ; Mark xv. 45 ; Matt. xxiv. 28 ; Mark vi. 29 ; Rev. 
xi. 8, 9. 

The examples now given with the numerous con- 



difference but ween sLbieP and death. 30B 

firmatory passages, are I think sufficient to show the 
different meanings of the terms — dying and dead as 
found in the English Bible, and also the necessity of 
careful study and accurate application of the definitions 
required by the context. A faithful study of the 
above terms will add greatly to our stock of Bible 
knowledge and enable us to judge more correctly when 
we come to consider the nature of the soul and the 
resurrection-body. Though Jesus Christ is God's 
Ideal man, we shall find that man for whom Christ 
died immeasurably transcends Huxley's model man 
of mere matter — dust of the ground ! 

THE DIFFERENCE BETWEEN SLEEP AND DEATH. 

560. There are two systems of motion in the living 
animal body — the voluntary and involuntary ; while in 
the vegetable there is but one — the involuntary. 
Sleep in the animal economy is the cessation of volun- 
tary motion, and the repose of the cause of that motion 
— the will-force. All the voluntary organs are then at 
rest. Though the organs of voluntary motion are 
under the control of the will during our waking hours, 
it has no control over them during sound sleep ; in 
which the voluntary parts of the body are motionless, 
and the mind unconscious of what is occurring around 
the body. In these two particulars there is a close re- 
semblance between sleep and death. In sound sleep, 
the material organs, through which the soul at other 
times holds intercourse with the surrounding objects, is 
in absolute repose ; but the mind is still active, super- 
intending and directing the activities of the involuntary 
system, and the necessary bioplastic repairs of the vol- 
untary. 



304 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

561. In death, or more correctly, the dissolution of 
the union between body and soul, the body is perfect in 
outline, form, and symmetry; every organ is perfect, 
surpassing in artistic beauty the most renowned efforts 
of human genius, and as you gaze in wonder, you are 
almost ready to exclaim in intense sympathy — Speak, 
for thy friend heareth. But no. The unconscious 
vitalizing life-principle has been withdrawn, and the 
soul, with its conscious life-directing principle being 
a constituent of its individual personality, has departed 
and entered on a higher sphere of conscious activity. 
The difference then between sleep and death is this : 
sleep is the cessation of the voluntary system of motion ; 
while death is the cessation of the involuntary system 
of motion, resulting from the dissolution of the union 
between body and soul ; death in this sense always in- 
cludes the voluntary system, because it is under the 
control of the will, the royal attribute of the soul, while 
the organs of involuntary motion are under the control 
of organic law only. When natural death commences 
at either extreme end of the body it is apt to be rather 
lingering, but if at the center, speedy. 

562. The organs of involuntary motion are the heart, 
lungs, circulation of the blood, and the excretory 
organs; and the appropriating, assimilating, and vital- 
izing processes are very active during tho early hours 
of night-repose. The recuperative processes are vigor- 
ously carried on during the early hours of sleep until 
after midnight. While the body is horizontally in 
repose the labor of the heart is decreased to the extent 
of ten beats per minute, and when the mind reposes 
fromactive, vigorous thought, it is diminished from two 
to three more, making a difference in round numbers, 



DIFFERENCE BETWEEN SLEEP AND DEATH. 305 

say of thirteen beats per minute, which amounts to a 
large amount during eight hours. Hence late night 
meetings of any kind are a double robbery of body and 
soul — in what they prevent and what they impose. 
Hence they are to many a short way to sickness and the 
grave. The organs of involuntary activity continue 
their motion from the first inception of animal life to 
its end. 

563. Their activity is perpetual motion; their rest is 
death. The real man — the " inner man " steps out of 
the " outer man " and departs to another sphere — a 
realm of life and consciousness and activity, and there 
awaits the sound of the trumpet that shall call the 
dead — the departed — to judgment. 



306 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 



CHAPTER XLIIL 



DYING— DEAD. 



564. The eyes lose their brilliancy, the lungs their 
elasticity, articulation becomes difficult, the heart's con- 
tractile power diminishes, the pulse stops, the union 
between body and soul is dissolved, and the soul departs. 
i( The only change that is visible is the total cessation 
of vital and mental action, and the total disappearance 
of the effects of this action is all that the closest obser- 
vation of the process of death reveals. There is no 
disappearance of anything that the senses can appre- 
hend in the living body, except the effect of vital actions 
and of mental manifestations — the effects of mental 
energy." (Hoffer.) 

565. " The fact that the knowing life — the soul — 
passes away unseen, unheard, and unperceived, by even 
the closest watching, is no evidence whatever that it 
has come to an end, or passed out of existence, or lost 
its individuality, or its elementary powers and attri- 
butes; for life and mind are invisible, intangible, ener- 
gies that cannot be apprehended by the senses, no more 
than magnetism. No one can see the vital energy in 
his own body, not even the vital action;" but he may 
see the effect of it, in the healed cut, the restored broken 
limb, or in the restoration to health and vigor. Nor 
can any one see the mind, or the mental operations of 
another, unless they are manifested through the material 



organs. "Nor is this strange; for the senses cannot 
take cognizance of gravity, attraction, repulsion, co- 
hesion, or any of the forces of nature; only the effects of 
their action in matter can be perceived." (Hoffer.) 

566. " Death is a natural process, a necessary ending 
of the union of life and matter, for neither are in a 
normal state in this union; and there is no loss and no 
change in any of the elementary properties and char- 
acteristics of either at their separation. It is true that 
death is a great and important change, and with respect 
to man a penal infliction. It ends his earthly career, 
closes his period of terrestrial probation, leaves the body 
a useless, worthless, decomposing mass of matter, and 
the knowing life — the soul passes away without any 
visible tangible provision for the future." Yet, as surely 
as the conditions of human life in this world have been 
amply provided for, so surely have ample provisions 
been made for the soul in a future state; though as an 
immaterial or spiritual being it needs no material pro- 
visions, as they would be wholly unsuited to its nature 
and changed conditions. 

567. " It is not possible to look at the dead body of 
a friend without seeing, and painfully feeling, that 
your friend is not there. All that endeared him to you, 
that made him worthy of your friendship, is gone — has 
departed in its individualized and personal form. It is 
for the knowing, the appreciating, and reciprocating 
friend, not the dead body that you mourn. You feel 
and you know that the dead body before you, though 
perfect in form, is not your friend; your senses and your 
reason both tell you that all his essential characteristics, 
all that made him a being of life, of intelligence, of love, 
of energy, and of activity, are gone; and every rational 



308 SUBSTANTIAL GHRTSTIAK PHILOSOPBY. 

consideration, every logical deduction, and every phil- 
osophical conclusion confirm the fact that your departed 
friend, and not his material body, was the real man, 
the substantial entity, the immaterial, spiritual person- 
ality you loved and trusted." 

We now turn our attention to the question — Will the 
identical body that is laid in the grave be raised again? 



TEE RESURRECTION. 309 



CHAPTER XLIV. 

THE RESURRECTION. 

568. What is very much needed in the present 
day is that every intelligent person should engage 
in a very careful, thorough, unbiased, and prayerful 
study of the Holy Scriptures for himself, with an un- 
yielding determination to reject all teaching claimed as 
morally binding, that is not either clearly expressed 
therein or reasonably inferred therefrom. 

Had this principle been faithfully carried out in the 
past we should not now be taught that God created the 
visible world out of nothing, so directly contradicted in 
Heb. xi. 3, where it is affirmed that " Not from things 
seen were the things seen made." In scientific phrase- 
ology — the material was made from the immaterial, as 
water is made of oxygen and hydrogen gases ; both 
of which are immaterial and in their isolated condition 
are invisible, tasteless, and odorless, and weigh almost 
nothing ; but, in their combined state as water, weigh 
about sixty-two and a half pounds per cubic foot. Sand, 
flint, and quartz are composed of two parts of oxygen 
to one of silicon ; and it is estimated that fully one-half 
of the whole weight of our globe is oxygen gas, in which 
an ignited watch-spring is more remarkably combustible 
than a good lucifer match in an ordinary fire. Nitro- 
gen in its isolated gaseous state eludes all our senses, 
yet can be reduced to a liquid. The air we breathe is 
composed of twenty-three parts oxygen and seventy- 



310 SUBSTANTIAL CHRISTIAN PIITLOSOPST 

seven of nitrogen, both invisible, tasteless, and odorless, 
and yet weighs about fifteen pounds to the square inch. 
Oxygen can be reduced to a solid. 

Nor would so many believe that the anti-Christ 
priests have the power to forgive sins since the Bible 
plainly declares that "To the Lord our God belong 
mercies and forgiveness," Dan. ix. 9 ; that the Saviour 
himself set the example saying — Father forgive them 
for they know not what they do, Luke xxxiii. 34 ; — 
that him hath God exalted to give repentance and for- 
giveness of sin, Acts v. 31 ; — that if any man sin we 
have an advocate with the Father — not a human priest 
— but Jesus Christ the Righteous, I John ii. 1 ; who 
taught us that inimitable prayer in Luke xi. 1-4 : 
" Our Father," etc. Nor that the bread and wine in the 
Lord's Supper are changed into the veritable flesh and 
blood of our Lord's body, though flatly contradicted by 
three of our senses — sight, feeling, and taste. 

"Nor that the same body that dies shall rise again." 
This sentence I quote from Buck's Theological Diction- 
ary, twice revised and enlarged by Rev. E. Henderson, 
D.D., Ph.D., whose commentary on some portions of 
the Old Testament stands very high among Biblical 
scholars. 

569. The old world theologians seem to have thought 
that there was a necessity that the identical body put 
into the grave should be raised again, in order to secure 
an imperishable consciousness of personal identity. 
Had this been the case, is it likely that inspiration 
would have left us in doubt concerning it? What can 
the many tons of earthy matter that have passed through 
the human body during a lifetime of eighty years, or 
the small fraction thereof that remains at death, have to 



WHO AND WHAT IS MAN? 311 

do with personal identity ? The theory is not in har- 
mony with the nature of matter, nor the exalted nature 
of spirit, nor with the order of Divine working. 

There is much ground for the belief that Christendom 
is not at present in possession of any settled conviction 
with respect to a theory of the Resurrection in harmony 
with the recent progress of science and the more correct 
views of revealed truth. Hence, I have, under a deep 
sense of personal responsibility, compiled the most ad- 
vanced and carefully matured thoughts of the leading 
Christian Substantial Philosophers of the day — thoughts 
gathered from sanctified reason, nature, and revelation, 
which in their combined capacity throw a flood of light 
on the nature of the Resurrection-body that is comfort- 
ing to the bereaved and cheering to the dying. 

I am largely responsible for the selection of the 
Scripture references designed to show the harmony 
between the Substantial Philosophy and the teaching 
of Divine Truth. 

WHO AND WHAT IS MAN? 

570. Elohim formed the Adam of the dust of the 
ground and breathed into his nostrils the breath (spirit) 
of lives, and the Adam became a living soul, Gen. ii. 7. 
So Elohim created the Adam in his own image, in the 
image of Elohim created he him; male and female 
created he them, Gen. i. 27. By his organized material 
body Adam was related to the earth, by his substantial 
incorporeal, vital, and mental nature he was related to, 
and had something in common with, animal creation; 
by the inbreathing of a finite part of Elohim's own in- 
finite nature bearing his own image man became 
related to the Divine Creator. 

571. The essentials of that image were — Divine life, 



312 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

free will, reason, an emotional nature, a moral faculty, 
and a substantial personal form. With this image was 
implanted a religious principle that pervaded all his 
powers and susceptibilities running parallel with his 
being, and capable of developing the strongest and 
most abiding energy of the soul, ever urging him, as 
by a divine incitement, to higher and more exalted 
activity. 

572. Adam and Eve united as one being constituted 
the Adam of the Hebrew Scriptures, and are equivalent 
to the human race. Hence woman shares with man in 
all the sorrows of sin and in all the blessings of redemp- 
tion by the Incarnate Son of God. 

Adam had no earthly father, neither had Christ, the 
second Adam. Adam's body was directly formed by 
creative wisdom and power, and the life-germ of Christ's 
human body was also the product of immediate creative 
power: both were the result of miracle. 

The first Adam was the son of God in a creative and 
accepted sense. Christ, the second Adam, was also the 
Son of God in a mediatorial sense. Both were repre- 
sentative characters ; hence the conduct of Adam 
affected all his descendants ; and on the same principle 
all the blessings resulting from the life and death of 
Christ are placed within easy reach of sinful, rebellious 
humanity: "Believe in the Lord Jesus Christ and 
thou shalt be saved." 

573. For " Through one man sin entered into the 
world, and death through sin ; and so death passed 
unto all men, for that all sinned." Eom. v. 12. Yet 
through Christ, the second Adam, humanity has hope 
of full deliverance from sin and its fearful consequences. 
"For since by man came death, by man (Christ 



WHO AND WHAT IS MAN? 313 

Jesus) came also the resurrection of the dead," I Cor. 
xv, 21. "For as in Adam all die, so also in the Christ 
shall all be made alive," I Cor. xv. 22. "For there 
shall be a resurrection both of the just and the unjust," 
Acts xxiv. 15. " Some to everlasting life, and some to 
shame and everlasting contempt," or abhorrence. Dan. 
xii. 2. A resurrection — life — is accorded to all the 
descendants of Adam through the sufferings and death 
of Christ, so that no soul will suffer the second death 
because of Adam's sin, but only for his own sin, II 
Chron. xxv. 4 ; Eev. ii. 11 ; xx. 6, 14 : xxi. 8 ; Luke 
xx. 34-37 ; John xi. 26. 

The Bible teaches that Adam and Eve were alike 
divinely created; that they were finite partakers of the 
infinite nature of Elohim ; that they were the repre- 
sentatives of the human race ; that as such, they by 
their disobedience entailed misery and physical death 
on all their descendants ; that the sacrificial death of 
Christ, the second Adam, made deliverance from the 
pollution, power, guilt, condemnation, spiritual death, 
the punishment of sin, and escape from the second 
death possible, and by his own Kesurrection from the 
dead, he exhibited the first fruits, and gave a full 
assurance of the resurrection of the departed, saint or 
sinner. 

574. We will now inquire more particularly into the 
complex and the complete nature of man as revealed in 
the Scriptures touching his relation to the material 
world in which he now resides, and the spirit world to 
which he is destined. 

Job assures us that there is a spirit in man, and the 
Spirit (nishmath) of the Almighty causeth them to 
know, to understand^ Job xxxii. 8. Here are five facts 



314 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

— God, man, Spirit, knowledge specially provided, and 
a divinely imparted spirit. God is a spirit and made 
man in his own image, hence he possesses a substantial 
immaterial spirit; this spirit is capable of acquiring 
divine knowledge under the guidance of a divine 
Instructor. God himself provides the necessary in- 
struction for him, and causeth him to understand, Deut. 
iv. 1, 14; Isa. xxviii. 26, Psa. xxv. 12, 14. These facts 
prove that, though man possesses some things in 
common with animals, he possesses others that fit him 
for companionship with angels. 

575. Another example is given of the real man as he 
is related to the Gospel of Christ in Heb. iv. 12: " For 
the word (mind) of God is living, and working, 
and sharp above every two- ged sword, and piercing 
unto the dividing asunder both of soul and spirit, of 
joints also, and marrow, and a discerner of thoughts 
and intents of the heart. " That is, the mind of God 
searches the deepest and most hidden recesses of the 
incorporeal man; and analyzes, lays open, and exposes 
the real character of the thoughts, the intentions, and 
the purposes of the man to himself, with respect to 
their relation to sin and holiness, Psa. cxxxix. All this 
shows the very high estimate which the Creator places 
upon man's immaterial, substantial spiritual personal- 
ity. It also proves that the soul and spirit constitute 
the real man for which the Gospel was provided, and 
who will rise again. 

576. The complete nature of man seems to be designedly 
and clearly set forth by the Apostle Paul in I Thess. v. 
23. "And the God of peace himself sanctify you wholly: 
and may your spirit, and soul, and body be preserved 
entire, without b]ame ? at the coming of our Lord Jesus 



WHO AND WHAT IS MAN? 315 

Christ." In this passage the Apostle has placed 
spirit first as bearing the Divine rational, moral, and 
spiritual image; and next soul, as being the immaterial 
organized servant of the spirit, the connecting medium 
between pure spirit and the material world: and last 
the body as being the servant of both. I shall reverse 
the order. 

577. Soma, the material body, designed for the use 
of the soul, and especially to be the temple of the Holy 
Spirit. Its chemical elements are mainly carbon, 
nitrogen, oxygen, hydrogen, iron, sulphur, magnesia, 
phosphorus, potash, lime, and salt, held in watery solu- 
tion — in and of itself dead matter. 

578. Psyche, soul, embodied spirit, the vital and 
mental immaterial organism that becomes acquainted 
with the outer material world through the material 
sense-organs, as the eye, ear, tactile nerve, etc., and is 
the subject of perception, appetites, passions, sensibili- 
ties, and the cause of motion. 

The term soul is sometimes used in the Scriptures as 
synonymous with spirit, because of their intimate union 
in personality; but never so used by Paul. 

That souls have a substantial personal form of their 
own we cannot doubt. If we may judge from the 
principles obtaining in the animal kingdom, a substan- 
tial organism is absolutely necessary for the manifesta- 
tions of the higher order of spirits. Nor is it unreason- 
able or unscriptural to suppose that the spirit resides in 
an intangible, invisible, substantial organism which is 
an essential type or pattern of the outer material 
organized body. 

579. Pneuma, the rational spirit, that immaterial, 
substantial, spiritual personality, in which the rational, 



316 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

moral, and spiritual image of God inheres, and which 
manifests itself through its mental, emotional, and 
moral natures, as in thinking, reasoning, willing, choos- 
ing, loving, hating, etc. 

Having, by way of introduction, drawn your attention 
to a few important points, apparently necessary to a 
clear understanding of the subject, we will turn our 
attention to the main question — " The Resurrection of 
the dead." 



THE RESURRECTION OF THE DEAD. 317 



CHAPTER XLV. 

THE RESURRECTION OF THE DEAD. 

580. How are the dead raised? and with what man- 
ner (kind or sort) of body do they come? I Cor. xv. 
35, 49. "It is sown a natural (psuhikon; soul) body; 
it is raised a spiritual (spirit) body. There is a natural 
(soul) body, there is also a spiritual (spirit) body." 

581. The natural, properly the soul body, is then 
adapted to this material world and to this state of pro- 
bation, and, as such, subject to animal passions, 
appetites, and wants. " Now this I say, brethren, that 
flesh and blood cannot inherit the kingdom of God ;" 
i.e., our material bodies as inherited from our parents 
cannot enter heaven, v. 50. Man then is composed of the 
visible and the invisible ; the tangible and the intangible; 
the material and the spiritual. The material body is 
visible and tangible ; the immaterial soul is invisible 
and intangible ; but no less real than gravity, light, 
electricity, or magnetism. 

582. " The term substance includes whatever has a 
real existence. In a comprehensive sense, it embraces 
alike material and immaterial things, including all per- 
sons and things from the infinite Jehovah down to the 
animalcula in a drop of water, and all the subtle forces 
from cohesion up to life, mind and spirit." (Dr. 
Hamilton in Scientific Arena.) 

583. The outer body being matter is inert and can 



318 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

only move as it is moved by the substantial, immaterial 
soul within. The spirit though dependent is self ac- 
tive, and though intimately connected with a substan- 
tial form, can exist and act independent of the body. 

584. Th<5 highest finite form of immaterial substance 
exists in the mental and moral constitution of man 
whose deep consciousness of sustaining a relationship to 
God and of being under obligation to Him, is the Di- 
vine Image apprehending the Infinite Creator, as the 
source of its being; and this image inheres in a finite 
part of spiritual substance breathed out of God into 
man who thus bears his image. Hence we are called 
the offspring of God ; that is, of the family, kindred, 
lineage of God, Acts xvii. 28 ; and partakers of the 
Divine nature, i.e., of his essence, qualities, and attri- 
butes in a finite degree, II Pet. i. 4. And as a conse- 
quence, man, though marred by sin, possesses in the 
Divine Image the possibility of a transition to, and 
endless progress in, a higher realm, than the present 
order of human life, providing that his sin be washed 
away in the fountain open for sin and uncleanness as 
provided by the Incarnate God. 

585. The Saviour himself demonstrated this great 
truth in the sublime declaration — "I am the Resurrec- 
tion and the Life; he that believeth on me, though 
he die yet shall he live: and whosoever liveth and 
believeth on me shall never die." John xi. 25, 26. In 
proof that He was the Resurrection and the Life, He 
gave abundance of evidence after He was risen, for He 
appeared eleven times, according to the Scripture 
records, viz., to Mary Magdalene, to the women return- 
ing from the sepulcher, to Peter, to the two men going 
to Emmaus, to the apostles at Jerusalem, to Thomas 



CEBIST'S RISEN BODY. 319 

and the others, to the seven at the sea of Tiberias, to 
the eleven on a mountain in Galilee, to over five hundred 
brethren at once, to James, and lastly, to the eleven at 
Mount Olivet. 

chkist's risen body. 

586. During the forty days between the Kesurrec- 
tion and the Ascension, the body of Christ underwent 
a very great change. It was material immediately 
after the Saviour was risen, for He explicitly said to 
His disciples, " a spirit hath not flesh and bones as ye 
see me have;" and He showed them His hands and 
feet, and said "handle me and see;" and He ate of the 
broiled fish and the honeycomb before them; and to 
remove all doubt as to His being their risen Lord, He 
invited Thomas to assure himself of the fact by an 
examination of His hands, His side, and His feet. Yet 
it was not an ordinary material body, but so far 
changed that it became material or immaterial at will. 
For on the way to Emmaus He conversed with His 
disciples like an ordinary traveler and accepted an 
invitation to join them in their evening meal; but while 
engaged in conversation, "He ceased to be seen of 
them" vanished out of their sight, Luke xxiv. 31; but 
He soon appeared unobserved in the midst of His dis- 
ciples in a securely closed room in Jerusalem. 

So changed was His body that gravity did not affect 
it, nor material enclosure, however secure, hinder its 
incoming or outgoing; it could be instantly visible or 
invisible, tangible or intangible. Doubtless the change 
would proceed until the body was complete, perfect, 
beautiful, immortal and glorified, fully fitted for His 
appearance, in his mediatorial capacity, in the presence 
of His Father, for us. Somewhat similar will be the 



320 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

body that will adorn those who have a part in the first 
Besurrection: for they shall be like Him, and shall see 
Him as He is. 

587. The germinal, vital spiritual substance of man's 
entire being originates in God, and carries with it the 
indelible impress of its great original, and includes the 
power and the possibilities of endless continuance in 
"eternal life." John iii. 15. 

588. In reference to the threefold nature of man, 
called by Paul the " inner man," and the " outer man," 
it is assumed that there is a pre-existent and substantial 
pattern, type, or embryonic form of the " inner man" 
which again becomes the model or pattern of the 
"outer man," as composed of flesh and blood. And 
this assumption seems to harmonize with what the 
inspired Psalmist taught three thousand years ago. "I 
confess thee because that with wonders I have been dis- 
tinguished. Mine unformed substance thine eyes saw, 
and on thy book all of them are written the days they 
were formed, and not one among them (beneath thy 
notice)," Psa. cxxxix. 14, 16. (Young's Translation.) 

" Substance," golem, anything wrapped or rolled, 
hence an unformed substance not yet wrought, the 
parts of which are not yet unfolded, nor developed, 
here expressive of the embryo foetus. 

589. It doubtless here refers to the spirit-life-germ 
with all its future possibilities infolded in its natural or 
soul-covering during its earliest imparted condition, 
and may refer to that celestial body of the " inward 
man " from which the spirit never departs. David 
speaks of this substance as even there in its unformed 
state sustaining an intimate relationship to his per- 
sonality. Yes, his substance was fashioned ; first in the 



CHRIST '8 RISEN BOD Y. 321 

all-comprehensive purpose of God ; and afterward by 
the immaterial constructive life-principle's plastic power 
ordained by God as an accompaniment of the soul in 
man ; and this mysterious life-principle involves both 
mental and material possibilities, and a human pattern 
or type — holding its existence as an organized entity 
and according to which the clothing of the "inner 
man" is fashioned, and which is again enrobed with a 
material garment of flesh and blood, called the " outer 
man." What more reasonable than to suppose that the 
mental image of the human organic type-form that ex- 
isted in the mind of the Creator should become the 
substantial working pattern of the mysterious life-force 
in constructing the outer body of the chemical elements 
requisite for bone, tendon, muscle, blood, and nerves. 
Paul in I Cor. xv. 37, speaks of a duality even in grain, 
the vital germ of which contains not only the stored-up 
principle of life and its constructive forces, but the 
exact pattern according to which those bioplastic forces 
are to work and continue its kind and form. Hence, 
when the vital germ with all its invisible stored-up 
treasures and future possibilities is placed in proper 
conditions, we have the stalk, the leaf, the head, the 
kernels, and their coverings exactly corresponding in 
every particular to the original type, pattern, or form, 
folded up in the life-germ. Here in the grain-seed is 
an example of an immaterial vital entity concealed in, 
and enrobed by the material covering of the life-prin- 
ciple called starch and gluten, and this again by a flinty 
coat named bran. 

590. The presumption is that this law of duality em- 
braces all living creatures, including men and angels. 
I look upon this grain illustration of the threefold 



322 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

constitution of man — body, soul, and spirit — with 
respect to the resurrection, as one of the most beautiful 
in the whole Bible. 

591. What Paul terms the " inner man" Peter, 
speaking of woman, calls the "concealed, hidden," or 
invisible man, I Pet. iii. 4. Hence the a inner man " 
and the " invisible man " are one, and common alike to 
man and woman, and therefore spirit knows no sex, which 
is limited to this fleshly body alone, Matt. xxii. 30. 

If there be not an inner, invisible, immaterial pattern 
of the "outer man," why does it so frequently occur 
that the amputated limb seems to be still in place, 
though long ago buried, and suffering all the excruci- 
ating pains that it endured previous to amputation? 
The history of surgery gives some remarkable examples 
of this kind. Why is the superfluous finger of a child 
after amputation replaced by another as perfect as 
before? Why does the dog after its leg is amputated 
try to lick its foot as if was still there as of old, though 
cast aside long ago ? Admit an inner invisible pattern 
of the material body similar to the grain-germ and all 
is explained. 

You say the highest powers of the microscope have 
never revealed it. Very true. But has it ever revealed 
the principle of gravitation that regulates the planetary 
worlds ? Or electricity that carries without a mistake 
your message of love or sorrow to distant friends ? Or 
magnetism that overpowers even the law of gravitation? 
Yet you cannot deny the presence of the immaterial 
forces everywhere around you. 

592. The same may be said of the cause that so 
gently rocks the blossoming flower to and fro in the 
cool of the evening, or that converts the field of ripen- 



CHBIST '8 BISEK BOD F. 323 

ing grain into beautiful undulations, or that bends the 
neighboring tree before its invisible presence, or that 
lashes the glassy ocean into a destructive tempest. 

593. You see the effects only ; but they so appeal to 
your senses that yon cannot deny them. Though you 
see not the cause, it is there and real ; for it weighs 
fifteen pounds to the square inch and is often multi- 
plied to an exceedingly destructive extent. In this case 
the effects appeal to your ordinary common sense in 
favor of an adequate cause, though unseen. 

594. The Saviour, in that beautiful lesson taught to 
his disciples (John iii, 8) respecting the similarity 
between the physical and spiritual forces, sought to 
lead his children from the domain of physical forces to 
that superior region of spiritual forces for which the 
higher reason of man is specially designed, and which 
is > indeed, its natural and permanent field of activity. 

The wind bloweth where it willeth, and thou heareth 
the sound thereof, but cannot tell whence it cometh, 
and whither it goeth ; so is every one born of the 
Spirit. 

595. You see the habitually ferocious and cruel man 
so changed that he becomes distinguished for lamb-like 
gentleness; a drunken, besotted father changed to a 
sober, industrious, praying husband, and the most 
abandoned Magdalens become pious, modest, Christian 
workers; and all this through no visible cause. Does 
not your higher reason demonstrate to you that the 
cause is not only real, but efficient in the production of 
very remarkable mental and spiritual effects — effects 
so wonderful that the cause, though invisible, must be 
superhuman, immaterial, and therefore divine? 

596. Had we long ago fully mastered the Saviour's 



324 SUBSTANTIAL CHRTSTIAN PHILOSOPHY. 

lesson on immaterial agencies, we would not now have 
the black flag of materialism flaunted in our faces with 
the insolent and idiotic declaration that the soul of 
man consists of nothing more than the vibratory atoms 
of the brain, and when that motion ceases, it ceases to 
be — no soul, no resurrection — Death ends all! 



TEE RESURRECTION OF THM DEAD. 325 



CHAPTER XLVL 

THE RESURRECTION OF THE DEAD. 

597. The inspired word of God declares that there 
shall be a resurrection of the just and the unjust; and 
this implies that death is common to man, and the Scrip- 
tures affirm that it is appointed unto man once to die, 
Heb. ix. 27; and that death hath passed upon all men 
because all men have sinned, Rom. v. 10. 

598. But what is it to die? Life is the highest form 
of force in the universe, because it is an essential 
attribute of the Creator himself, who is its inexhaustible 
source, and from whom it streams fortli like rays of 
light from the sun in all its inconceivable variety. 
Hence death must be defined in such terms as to 
indicate the direct opposite of life. The withdrawal of 
the animal life-force from the bodily organization 
results in what we call death. But the withdrawal of 
life does not extinguish it; it is not annihilated; it 
has merely departed. 

599. All true science affirms that no particle of 
matter can ever cease to be, however numerous and 
diversified its changes. That which did not come from 
nothing can never go to nothing; death, then, is mere 
dissolution, but with respect to man, the separation of 
the life-force from the material organized body — the 
"outer man." 

600. In chemistry, dissolution is decomposition; in 



326 SUBSTANTIAL CHRISTIAN PHILOSOPHY 

physical forces, such as cohesion, electricity or mag- 
netism, it is dissipation; in the domain of animal and 
vegetable life, it is disorganization. No substantial 
being, material or immaterial, is destroyed by what we 
term death; hence each must be returned to the imme- 
diate source of its respective being— matter to matter, 
force to force, and spirit to God; hence the body 
returns to dust, but the spirit unto God who gave it, 
Eccl. xii. 7. Death, then, with respect to humanity is 
the withdrawal of the principle of animal life and the 
departure of the living soul with all that constitutes 
personality, and in this sense it has reigned from Adam 
to Moses, and still reigns over all human kind. 

6oi. Death is a natural and physical necessity in the 
lower orders of being, but unnatural to man with his 
constitutional dignity and attainable destiny; had he 
not sinned he would doubtless have made the necessary 
transition to a higher state and sphere of activity with- 
out death in so terrible a form, and perhaps his 
transition would have resembled that of Enoch, Elijah, 
or Moses. But sin, which resulted from the perversion 
of the normal life-forces, brought death into humanity 
with all its woes, and men must suffer the punishment 
of death because they have chosen to expend all their 
God-given, vital, mental, moral, and spiritual forces in 
rebellion against Him, and in degrading and polluting 
their own exalted natures instead of securing therewith 
their own highest possible happiness in the possession 
of His love and the promotion of His glory. Sin is 
moral and spiritual suicide. 

602. In our moral consciousness and religious sense, 
physical death is an event of much import, and it is 
unspeakably to our moral advantage to have correct 



THE RESURRECTION « F THE DEAD. 327 

views of all the laws of our threefold being in relation 
to it. 

603. Sin is the very essence of moral and spiritual 
death in the realm of spirit, and is the cause and essence 
of the spiritual separation from God, or the sundering of 
the rational and redeemed spirit from the Infinite Foun- 
tain of all true life, as much so as cutting asunder the 
metallic conductor prevents the inflowing of the electric 
force from the supply battery. So does sin cut off the 
inflowing of the spiritual life-force of God from the 
soul, and the consequence is spiritual death, John xv. 
6, that may end in the " second death," Kev. xxi. 8; 
xx. 14. Though thus sundered from the fountain of 
spiritual life-force, the human personality is indestruc- 
tible, save by Him who gave it being, James iv. 12; 
Matt. x. 28. The material organs through which the 
personality has for a time manifested itself will be sub- 
stituted by other substances perfectly suited to the 
character in which probation is ended. 

604. Physical death is not the extinction of the vital, 
mental, moral, and spiritual forces of the soul, but 
merely the withdrawal of the animal life-force from the 
bodily organization. But you ask, Does not the real 
naan go down into the grave and sleep away unnum- 
bered years in the cheerless chambers of the dead ? or 
remain from death to the resurrection in a semi-con- 
scious state ? This is a very important question, to 
which the answer is emphatically — No 

THE SOUL NOT UNCONSCIOUS IN THE INTERMEDIATE 

STATE. 

605. The following passages are erroneously relied on 
by the soul-sleepers as proof that the soul does go down 



328 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

to the grave with the body, and remains there uncon- 
scious until the resurrection. 

I Thess. iv. 13, 14, koimao, passive, to sleep, to 
fall asleep ; figuratively, to die, to be dead. Sleep is 
expressive of rest, repose, John xi. 13, but not of the 
entire suspension of the souFs functions. The exact 
meaning of the passage is : " Concerning those who 
have died, and died in Jesus/' The same verb is used 
in I Cor. xv. 18, 20, and in the same sense. This view 
is fully confirmed in John xi. 11-14. These passages 
give not the shadow of support to the soul-sleeping 
error. 

6o6. It is true that in sound sleep the person is par- 
tially lost to consciousness of external things ; that 
time passes by unmeasured ; and that the func- 
tions of the sense organs rest ; but it is not true that 
the essential functions of the soul are suspended, it still 
directs and controls all the activities of the animating 
life-principle, in recuperating every part of the bodily 
organism for renewed activity. There is no foundation 
here, then, on which to base the sleep of the soul be- 
tween death and the resurrection. 

Dan. xii. 2: "Sleep," yashan, to sleep, rest. Gen. ii. 
21, figuratively, to die, depart this life. " Awake," to 
awake, arise up. The passage would be correctly ren- 
dered, thus : " Many who have departed this life, and 
their bodies have been buried in c ground — dust/ shall be 
raised, somo to everlasting life, and some to shame and 
everlasting contempt, or abhorrence." " Shame " is 
from charaph, meaning reproach, shame, disgrace, to 
be stripped, uncovered, dishonored, and to be exposed, 
placed in danger. " Contempt," from lederon, degra- 
dation, contempt, punishment, from dara, to repulse, 



THE BESUBREGTION OF THE DEAD. 329 

drive, force away. Olam rendered " everlasting," liter- 
ally means hidden, specially hidden, time, age-during, 
in each clause. This passage may have a general refer- 
ence to the resurrection and the final judgment, with 
its rewards and punishments. When that time comes, the 
dead, the departed, shall then become conscious, not of 
their own personality and its surroundings, but of the 
expiration of the redemptive period, and the ushering in 
of the dispensation of rewards and punishments, Job xiv. 
12. Job evidently does not mean that the soul will sleep 
in an unconscious state from death to the resurrection. 
For in the 13th verse he prays to be hid in sheol (the 
unseen, invisible state), not the grave — the depositary 
of the decaying body — but the temporary residence of 
the soul, within God's special car*\ Job here seems to 
regard himself as a soldier on duty, and desires to know 
the precise time of his release. He will wait and re- 
spond to the call when the time of his release is an- 
nounced ; when the time of his " renovation " is come ; 
when he is " clothed " with a resurrection body, for then 
thou wilt have a desire (to yearn toward) the work of 
thine hands — the new, incorruptible, immortal body — 
animated by the redeemed, blood- washed, immaterial 
soul. Psalm clvi. 4, " His spirit (rooach) goeth forth, 
he returneth to his earth ; in that very day hath his 
thoughts perished." "Thoughts," from ashath, to 
shine, to be bright, smooth, thought, design, purpose ; 
in the plural, as here, it signifies devices, machinations, 
designs, deceitful show, splendors, literally, his "glitter- 
ings." It means anything that would assist in making 
a great public display, whether real, artificial, or a 
deceitful sham. This passage teaches that all the 
selfish designs, wicked devices, deceitful show, and glit- 



330 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

tering splendors of ungodly, ambitious men come to 
naught — are nothing more than the air-castles of moral 
lunatics. They are ever liable to the fate of the rich 
man whose soul was unexpectedly called away from all 
his worldly treasures when he most expected to enjoy 
them. It has no reference to the soul being deprived 
of the power of thought, and entombed with the body 
in the grave. 

Job. xiv. 21, evidently refers to knowledge obtained 
through the bodily organs, which cease to act after the 
departure of the soul. 

Eccl. ix. 5, 6, simply means that there is no physical 
perception of what takes place in society through the 
organs of the dead body. The passage was not designed 
to refer to the departed soul in slieol. Psa. cxv. 17 
seems to refer only to the organs of speech silenced in 
death, whether deposited in the grave or not. The 
grave was considered as the land of forgetfulness and 
silence, as in Psa. xxxviii. 123, Isa. xxxviii. 18, 19. The 
term " sheol " may perhaps sometimes be understood to 
mean the grave, though this is doubtful, as in I Sam. ii. 
6 ; Gen. xxxvii. 5 ; Psa. xxx. 4, lxxxvi. 13, cxvi, 3. 
Psa. xvii. 15, "I shall behold thy face in righteousness : 
I shall be satisfied when I awake with thy likeness." 
Better rendered, " I shall be satisfied with arising from 
the dead in thy form." Here is no evidence of soul- 
sleeping in the grave. Isa. xxvi. 19. This passage 
directly refers to the Jewish Church, as spiritually and 
politically dead, with the assurance that the dead in 
this sense should be raised to life. That there was a 
divine power as reviving to the nationally dead, as the 
"dew" was reviving to the (mallow) herb, once con- 
sidered a universal remedy. It was supposed to attract 



THE RICH MAN AND LAZABA US. 331 

and absorb a large amount of dew, and hence was green 
and flourishing. The comparison of the prophet evi- 
dently means that the refreshment and consolation of 
Israel should not be transient, but lasting (Hewlet). 

607. As we have glanced at most of the leading pas- 
sages appealed to in support of the soul-sleeping error, 
we will now glance at a few of those passages from 
which we infer a conscious and intelligent existence of 
the departed soul, and an abiding consciousness of 
happiness or misery, as determined by character, 
during the interval between death and the resurrection. 
Though the Bible contains no direct and explicit state- 
ment as to the actual condition of the departed soul in 
hades between death and the resurrection, there are 
many passages from which we may infer that the dis- 
embodied spirit not only has a conscious existence 
during that period, but is in a state of conscious happi- 
ness or misery. Inferential proof is often as strong as 
a positive logical statement ; for example, I say, My 
father died yesterday ; the inference is as strong as any 
statement can make it, that he was alive on the previous 
day. Inferential reasoning is often just as strong as 
direct proof. 

THE KICH MAN ANT) LAZARUS. 

608. The respective parabolic states of the rich man 
and Lazarus have sometimes, knowingly or ignorantly, 
been advanced in proof of the condition of departed 
souls in hades — the unseen state, Luke xvi. 19. But 
to regard the parable as a literal statement, does 
violence to correct principles of Biblical interpretation, 
and includes several absurdities. It is very significant 
that no mention is made of the moral character of 



332 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

either of these men. Therefore we are logically justified 
in concluding that the " rich man " went to hell (hades, 
the unseen) because he had enjoyed many earthly 
blessings and gave nothing but crumbs to Lazarus, and 
that the latter was blessed, not because he was a sincere, 
humble child of God, "full of faith and trust," but 
simply because he was poor, sick, helpless, and ulcerated. 
The vital, personal question of moral and spiritual 
character is not mentioned in either case, but the 
physiological and social condition in this life is made 
prominent, and symbolically shows that what man 
sows he will reap. If this parable is designed to be 
taken literally, we are justified in the logical inference 
that all who have plenty to eat each day, and wear any 
fine linen, and purple are sure of future torment, and 
that all who are poor, sick, helpless, and ulcerated, are 
sure ot future repose. Again, if taken literally, 
Abraham's bosom must be so large that there is room 
enough for earth's millions of Lazarus-like victims of 
poverty and disease. It is estimated that one hundred 
and forty-three billions of human beings have lived since 
Adam's creation to the end of six thousand years. How 
many of these were poor and sick, and afflicted with 
sores, and would have been thankful for a few crumbs? 
Better feed a hungry horse on dry oat-chaff, than the 
human mind on such literal and misleading interpreta- 
tions. 

The Jews had, as a nation, for a long twne previous 
to the utterance of this parable, "fared sumptuously 
every day " being the special recipients of national and 
religious favors above all other people on the face of 
the earth, Amos iii. 2 ; Acts vii. 53 ; and they had the 
special instructions of Jehovah through Moses and the 



THE MICE MAN AND LAZARUS. 333 

prophets, and were blessed with the ministry of angels. 
As a nation, the "purple" symbolically represented 
their kingly authority and power, and the " fine linen" 
was expressive of the fact that they were treated as a 
typically holy nation, chosen and separated from all 
other peoples, and devoted to God, and specially de- 
signed to carry out his purposes of mercy and love to 
mankind — Jew and Gentile. The "riches" repre- 
sented the abundant national, social, and spiritual 
blessings they enjoyed. 

In a parable the thing said is never the thing meant, 
as illustrated by our Saviour in Matt. xiii. The same 
classes are represented by different symbols, as chaff 
and wheat, as wheat and tares, and as sheep and goats, 
in different parables. Hence this parable cannot be 
justly advanced in proof of the condition of those in the 
intermediate state. Its special application seems to be 
limited to the earthly condition of the people to whom 
it was addressed, and mainly confined to the gospel 
dispensation. It seems to teach precisely what Paul 
explained in Rom. xi. 19-31. The student may con- 
sult with great profit, John iv. 9 ; Matt. xv. 26, 27 ; 
xxi. 43, 46 ; Eph. ii. 13 ; Gal. v. 2-4 ; John viii. 39- 
43; Rom. iv. 16; Gal. iii. 29; Zee. xii. 10-12; Isa. 
xl. 1, 2 ; Rom. xi. 26-33. Having carefully studied 
these passages in connection with the parable, the 
student will most likely come to the conclusion that 
the "rieh man " represents the orthodox Jews, the rul- 
ing class who had Moses and the prophets for teachers, 
and who, as a royal nation wearing the fine linen and 
purple, rejected the Son of God as a Saviour, and con- 
sequently were cast off from Divine favor. That 
Lazarus represents the "outcasts of Israel" — the 



334 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

publicans and sinners, including the Gentiles who were 
treated as dogs by the orthodox Jews, and deemed un- 
worthy of recognition in their moral and spiritual desti- 
tution. That the anguish or distress, not •'torments," 
included the utter impossibility of obtaining deliverance 
from sin and its consequences by the law of Moses and 
the fearful persecutions to which the Jews in their 
national capacity would be subjected as a consequence 
of their crime in murdering the Son of God. That the 
"great gulf fixed " is the very wide difference between 
the Gospel under the new covenant which gives life 
and happiness, and the Jewish law under the old 
covenant which produced the opposite of life. And 
that "Abraham's bosom " is expressive of the true soul- 
rest and spiritual peace that the spiritual children of 
Abraham enjoy through faith in the crucified Jesus. 
Search, examine, investigate, and compare the Scrip- 
tures, John v. 39 ; Acts. xvii. 11 ; I Pet. i. 10, 11. All 
things prove, try, examine, scrutinize, I Thess. v. 21. 
This view of the parable, largely epitomized from the 
millennial dawn, beautifully harmonizes with the con- 
dition and conduct of the Jews, and the teaching of 
the Scripture. 

It is scarcely possible that Paul, who was always 
ready to magnify his Master by labors and sufferings in 
the body, or by a martyr's death, should have said : " I 
am strongly drawn two different ways ; one to depart 
and to be with Christ, and the other to remain on the 
earth to extend his kingdom," Phil. i. 21-24. 

609. We cannot believe that Paul with his intensity 
of Christian love, his sanctified ambition to honor 
Christ by life or by death, his ceaseless, untiring labors 
in preaching Christ and him crucified amid want, opposi- 



TEE RICH MAN AND LAZARUS. 335 

tion, and terrible persecution far beyond all ordinary 
men, should have longed to sleep in the grave or remain 
in a semi-conscious state from death to the resurrection! 
We cannot believe it. We prefer to believe Paul when 
he says : " Being, therefore, always of good courage, 
and knowing that, whilst we are at home in the body, 
we are absent from the Lord." " We are of good cour- 
age, I say, and are willing rather to be absent from the 
body, and to be at home with the Lord," II Cor. v. 6-8; 
in Luke xxiii. 43, the Saviour said to the dying thief : 
" Verily I say unto thee, To-day shalt thou be with me in 
paradise." With respect to the punctuation, Dr. 
Young agrees with the Revised Version. 

An examination of the above passages is sufficient to 
put the young Bible student on his guard against the 
soul-sleeping error. 



336 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 



CHAPTEE XLVIL 

WHAT IS MEANT BY HADES ^ 

610. What is meant by hades ? I answer hades 
(literally, the unseen) indicates the condition and abode 
of the disembodied souls. It may be regarded as the 
spirit-prison of the impenitent dead until the resurrec- 
tion and final judgment. It is never represented as the 
place of the departed children of God, for they go to 
paradise, the abode of departed saints. 

611. Paradise signifies a garden of pleasure, Gen. ii. 
8, Nehem. ii. 8, Eccl. ii. 5, Cant. iv. 13, Ez. xxviii. 13, 
and is a symbol of joy, happiness and delight. In the 
New Testament, the term is used to denote the mansion 
of departed saints — their happy residence, between death 
and the resurrection, II Cor. v. 8 ; Phil. i. 21 ; Rev. 
xiv. 13. There the soul of the penitent thief was with 
the Saviour. There the apostle Paul was caught up 
and heard unspeakable words, which it was not possible 
for man to express. There is certainly a very exalted 

? and refined activity of all the functions of soul and 
spirit in paradise. It is in the highest degree the direct 
opposite of sleep, or semi-consciousness. The enjoy- 
ment of paradise is confined to the intermediate state • 
but heaven proper is necessarily deferred until the cre- 
ation of the new heavens and new earth, wherein 
dwelleth righteousness, Rev. xxi. 1 ; II Pet. iii. 13. 

612. The very nature of spirit is untiring activity. 



WHAT IS MEANT BY HADES t 337 

The material organs through which it acts here become 
weary and exhausted, but spirit never, so far as we 
know. But we must return to the question — ' ' If a man 
die shall he live again ?" A correct answer to this 
question depends upon what is understood by the term 
"man." I have already referred to the Apostle's 
language indicating that man, at least, possesses a two- 
fold organism — the " outer " and the " inner man " — 
soul and body. Let us now look at his dual nature. 
The " outer man" evidently means his material body, 
made up of flesh, bone, blood, and nerve, etc., so fear- 
fully and so wonderfully made — the masterpiece of 
animal creation, the form divine, only a little inferior 
to Elohim, God's ideal human organism. 

It is distinguished for its mysterious chemistry, its 
wonderful mechanism, its still more wonderful artistic 
beauty, and above all, its exquisite adaptation to all the 
multiplied requirements of the indwelling spirit, in its 
varied scientific investigations respecting matter and 
mind, the material and the immaterial, the microscopic 
and the telescopic worlds — a body so beautiful in form, 
so exquisite in structure, so Godlike in adaptation that the 
undevout physiologist must admit that it is " fearfully 
and wonderfully made/' 

613. Though so symmetrical in form, so beautiful in 
appearance, so admirable in adaptation, and so complete 
in its special functional organs, it is doomed to return 
to the dust whence it was taken. The funereal farewell 
— "dust to dust and ashes to ashes" — is common alike to 
the high and the low, the rich and the poor, the saint 
and the sinner. 

614. The "outer man "is only the visible husk of 
the invisible, substantial spirit -personality — the spirit's 



338 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

personal self — as the fleshy part of the acorn is the cover- 
ing of the life-germ containing the pattern and all the 
possibilities of the future oak, that may bid defiance to 
a thousand storms. It is the mere casket of a priceless 
jewel, but not the jewel itself. This beautiful " outer 
man" maybe appropriately represented as a closely fit- 
ting garment of the "inner man." It is the spirit's 
medium of communication v/ith the material world, 
rendering sense-knowledge possible and the instrument 
with which it materializes its varied and multiplied 
ideas in all the various departments of mechanics, 
science, and art. Nevertheless, it is only a tool — an 
instrument — in the hands of the inner workman — the 
immaterial, invisible spirit. 

615. The term "inner man "used by the inspired 
apostle must mean an organized spiritual being, or it 
could not be man; and if so, it must possess the same 
special sense organs it possesses here, namely, eyes to see, 
ears to hear, brains to think, tactile nerves to feel, etc., 
corresponding to those of the material body, but adapted 
to its own peculiar surroundings. 

616. The " inner man " is very reasonably regarded 
as the model or pattern of the " outer man," and may 
be very aptly compared to a transparent illuminated 
manikin with nerves, muscles, and tendons all in place, 
and perfectly enrobing the immaterial spiritual self, the 
identical /that remains the same amid all the physiolog- 
ical and chemical changes of the "outer man;" it is 
the shrine of the divine image in man, in which inheres 
the conviction of the existence of a Supreme Being, and 
the moral faculty in personality. What the sensuous 
faculties are to the material world, so the moral faculty 
is to the moral world. It is not by the intellect alone^ 



WHAT JS MEANT B Y HADES? 339 

nor by the intellect first, that we can judge of things in 
the moral world; but by the moral sense. After the 
moral faculty has produced the appropriate moral im- 
pression the intellect may observe, compare, and classify 
them, but it cannot produce them, no more than the 
sense of sight can impart a knowledge of perfumes. 
This "inner man" is the source from which is trans- 
mitted the mental, moral, and social qualities of parents 
to offspring. What the gross material outer body is to 
the psychical or soul-body, so the soul-body is to the 
spirit in which the sin-marred image of God resides, 1 
Cor. xv. 44. 

617. We now return to the question, If a man die 
shall he live again? I answer in the words of Revela- 
tion. About four thousand years ago Job said (xix. 25- 
27) " I know that my Redeemer liveth. And that he 
shall stand up at the last upon the earth: and after my 
skin hath been thus destroyed. Yet (out of or) apart 
from my flesh shall I see God; whom I shall see on my 
side, and my eyes shall behold, and not another." 
David exclaimed: "Thou wilt not leave my soul" 
(" inner man ") "in the sheol," Psa. xvi. 10. Jesus said 
to Martha, " Thy brother shall rise again," and, though 
he had been already dead four days, at the divine 
command Lazarus come forth, bound hand and foot 
with grave clothes, John xi. 23, 43. The Saviour 
emphatically declared, "I am the Resurrection and the 
life; he that believeth in me, though he die, yet shall he 
live," John xi. 25. On the third day the angel said 
unto the women, " Go quickly and tell his disciples 
that Jesus is risen from the dead," Matt, xxviii. 7. 
And after his resurrection " Many bodies of the saints 
arose, and came out of the graves, and went into the 



340 S UBSTANTIAL CHRISTIA N PHILOSOPHY. 

holy city, and appeared to many/* Matt, xxvii. 52-53. 
Thus did the Saviour seal the great truth announced in 
John xi. 25, give the earnest of the general resurrection 
of the last day, and place the fact thereof beyond the 
cavils of skepticism. 

618. But you rightly ask, Does the identical body, 
composed of flesh and blood, that dies, and is buried, 
rise again? I answer, No. Paul nowhere says that 
the gross, material body, terrestrial, dishonored, weak, 
mortal, corruptible body shall be raised again; for " thou 
sowest not that body that shall be," I Cor. xv. 37; and 
yet, " God giveth to each seed a body of its own," which 
perfectly harmonizes with its nature and environments, 
What is this seed? It is not merely the soul, for the 
soul, as but one side of man's being, does not build for 
itself a body, neither does it develop itself into a bodily 
form. Strictly speaking the body proper is a substan- 
tial life-principle originating in God, and carrying with 
it the impress of its great original, and involves the 
power and the possibility of endless continuance in the 
identity of its individual being. 

619. The second Adam (Christ) said: "A body hast 
thou prepared me." This body was prepared by the 
substantial fashioning — or constructive spirit — life- 
principle, miraculously communicated to the Virgin, 
and as the Eedeemer must be made in all things like 
unto his brethren, it involved, as in ordinary cases, both 
material and mental possibilities, and a pattern holding 
its existence as an organized entity, and as such com- 
pleted itself in the way of a twofold development — the 
soul and the material tabernacle — a perfect man enrob- 
ing a perfect God. The earthly body of Christ was, 
chemically considered, like unto those of his brethren 



WHA T IS MEANT BY HA DES f 341 

until after the resurrection — gross matter. But after- 
ward it doubtless underwent a refining and changing 
process, and became refined matter, approximating 
transparency and the immaterial. A beautiful illustra- 
tion of my meaning we have in the minerals. For ex- 
ample, coal is impure carbon, and the diamond is pure 
carbon, yet the chemical constituent of each is the same 
— carbon. 

620. Bishop Foster (of the M. E. Church) has 
well said: "The word resurrection is strained when it 
is insisted that it is equivalent to the statement that the 
exact body is to be restored. It may even be doubted 
whether it is an assertion concerning any part of the 
earthly body. Its utmost meaning is that the man who 
is cut down and separated from the body of flesh and 
blood by death shall live and flourish again. Its mold 
in the grave will have no special charm for the soul. 
Let us cease to be the sport of dreams, and the slaves of 
prejudice." 

621. Paul emphatically declares that flesh and blood 
cannot inherit the kingdom of God, I Cor. xv. 50. 
You ask, if this be so, What does rise again? Again, I 
answer, " How are the dead (departed) raised up?" " So 
also is the resurrection of the dead (departed);" and "the 
dead (departed) in Christ shall rise first," I Thess. iv. 
16. The term " dead " in these passages evidently does 
not refer to the material body, but to an organized in- 
telligent personal being, who has departed out of the 
body of flesh and blood, and who is possessed of well- 
known personal attributes, as the following passages 
will place beyond a doubt. For it is some organized 
personal being that knows and sees, Job xix. 25, 26; 
that waits, Job xiv. 14; that answers, Job xiv. 15; that 



342 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

suffers, Matt. xiii. 42; xxii. 13; that confesses and 
gives an account, Rom. xiv. 11, 12; that has a spiritual 
body, I Cor, xv. 44; that hears and comes forth, 
John v. 28, 29. These all indicate personal acts of a 
conscious, intelligent, dependent, and an accountable 
being. Of this personal being the material body is 
merely inert (dead) matter, "dust" utterly incapable of 
motion, and can only be moved by a superior substan- 
tial agent. 

622. Hence we are driven to the conclusion, that to 
die in a physical Scriptural sense, is simply the 
"inner nian" stepping out of the "outer man," 
this material organized body, and retaining all 
his personal attributes and essential functions he pos- 
sessed here. The real man — the spiritual man — only 
departs, I Kings xvii. 21, 22; Luke ix. 31; II Peter i. 
15. "Decease," in Luke and Peter, is from the Greek 
word exodus, ex meaning out, and odus, a way, a way 
out, a going out, departure, Heb. xi. 22; hence, figur- 
atively, a departure from earthly life, decease, death. 
The real man only departs; he does not — he will not — 
cease to live at death. As no particle of matter, so far 
as we know, will ever cease to be, no more will man's 
substantial spiritual being, which is infinitely superior 
to it. No, such a regenerated man can never die. 
Poison, water, the revolver, or the dagger may cause 
his departure, but his real life they never — never can 
extinguish. God alone can do this, Matt. x. 28. 

Cor. xv. 44, " It is sown a natural body ; it is raised 
a spiritual body. If there is a natural body, there is 
also a spiritual body." The term " natural " represents 
the Greek word psuhihon, and is the adjective corre 
sponding to psuche, in verse 45, rendered soul, as used in 



WHA T IS MEANT B Y HADES? 343 

Gen. ii. 7, a "living soul." This verse may very prop- 
erly be rendered, " It is sown a soul-body ; it is raised 
a spirit-body. If there is a soul-body, there is also a 
spirit-body." Verse 46, " Howbeit that (body) is not 
first which is spiritual, but that which is natural " 
(adapted to the soul in its probationary state) ; then 
that which is spiritual (adapted to the spirit's needs in 
the spirit world). "Now, this I say, brethren, that 
flesh and blood cannot inherit the kingdom of God." 
This passage is literally rendered by the late Dr. Young, 
perhaps the best Biblical scholar of his day: " And this 
I say, brethren, that flesh and blood the reign of God is 
not able to inherit." Psukikon, in verse 44, expresses 
substantially the same ideas as sarhs and aima, in verse 
50, rendered "flesh and blood. They denote man in 
his present earthly state as inhabiting an animal body, 
and subject to animal passions and wants;" while 
spirit-body will have no animal nature, and be subject 
to no animal wants, as in this state of existence. The 
contrast at the resurrection between the soul-body and 
the spirit-body will doubtless be very great, verses 37 to 
44. The soul-body that is first in the grave is not in 
any sense whatever adapted to the requirements of the 
soul at the resurrection. Nor is there the least indica- 
tion in these verses that the identical body that is buried 
will be raised again, but the contrary. That distin- 
guished Biblical scholar and author, Dr. Cunningham 
Geike, says of Christ's resurrection body : It "was no 
longer subject to the same laws as ours, but could ap- 
pear and vanish at his will, passing unseen from place 
to place, and showing itself of such ethereal (imma- 
terial) substance that no material obstacle could prevent 
its entrance where he chose." 



344 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

623. The dead, then, that shall rise again are the 
Personal Dead, or, more correctly, the Personally De- 
parted ; the immaterial, organic, " inner man •" the 
spiritual personality that inhabited the material organic 
" outer man;" the true personality; the subject of 
reason, will, affection, a deep sense of relationship to 
God, and capable of immortality. This identical per- 
sonal self, that remains the same through all the 
changes of the earthly body, is the real man that will 
be raised again, and enrobed with a resurrection body; 
and, if washed by faith in the blood of the Lamb, with 
a celestial and glorified body, incorruptible in asublimer 
sense, and a joyous consciousness of age-abiding exist- 
ence, and of a living spiritual union with Christ through 
his incarnate humanity. This immortality, or incor- 
ruptibility, is a special gift of God, revealed to man in 
the Gospel, II Tim. i. 10. Hence the Christian can 
say, " Because He lives I shall live also ; for I shall see 
Him as He is, and shall be like Him/' I John iii. 2 ; 
Luke xx. 35, 36 ; John xi. 25, 26. But immortality in 
this sublimer sense can only be theirs who are Christ- 
like in character. The resurrection body will be spe- 
cially provided to clothe the risen man, for "God giveth 
it a body as it hath pleased him," I Cor. xv. 38. There 
is a soul-body, and there is a spirit-body. The soul- 
body, and the spirit encompassed by it are not separated 
by death. 

624. Hence it is assumed that the " inner man," when 
it leaves the "outer man" at death, must reasonably be 
expected to retain its general immaterial form as it 
passes into the spirit realm, and still continue an organ- 
ized being with the same essential organs it possessed 
here. This implies the employment of these organs 



WHA T IS MEANT B T HADES t 345 

upon surrounding objects in real acts, such as thinking, 
speaking, singing, seeing, hearing, handling, etc. If 
the conscious personal self in the spirit-world uses its 
eyes and its ears, it must have soul surroundings, con- 
sisting of real objects to see, real sounds to hear, and 
real objects to feel. 

625. In Deut. xxxiv. 5, 6, it is said that Moses died 
and was buried, and Elijah was translated without 
seeing death ; and both were present at the Transfigu- 
ration in human form, and with its essential organs. 
They were readily recognized by the disciples, as they 
talked with the Saviour. Enoch, like Elijah, was trans- 
lated without seeing death. Doubtless their material 
bodies underwent a change suited to their new con- 
ditions and surroundings, somewhat similar to that 
through which the Saviour's passed prior to the ascen- 
sion. 

626. Both the Latin and the Greek fathers commonly 
coupled Enoch and Elijah as historic witnesses of the 
possibility of a resurrection of the body, and of a true 
human existence in glory : Kev. xi. 3, Bible Diet. 

627. The whole drift of Scripture is to teach that 
man in the next life is man in the real sense of the 
word, with his faculties and powers all complete. " We 
most confidently expect," says Dr. Hall, " when we 
shuffle off this mortal coil, that we shall be greeted 
with real sights and real sounds from the soul's new 
surroundings, vastly surpassing in beauty and grandeur 
and loveliness anything ever addressed to mortal eyes 
and ears in this life." Now, do the Scriptures bear us 
out in these views of the resurrection-body ? Let us 
see. " And they (the saints) sing a new song, saying, 
Worthy art thou to take the book, and to open the 



346 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

seals thereof ; for thou wast slain, and didst purchase 
us to God with thy blood, men of every tribe, and 
tongue, and people, and nation, etc. : " Kev. v. 9, xv. 
2, 3. Here is the exercise of judgment, gratitude and 
praise, 

"After, these tilings I saw, and behold, a great mul- 
titude, which no man could number, out of every 
nation, and of all tribes and peoples and tongues stand- 
ing before the throne and before the Lamb, arrayed in 
white robes, and palms in their hands; and they cry 
with great voice, saying: Salvation unto our God who 
sitteth on the throne, and unto the Lamb," Kev. vii. 9, 
10. Here the saved are represented as having distinct, 
visible, substantial bodies, having legs and feet, white 
robes and palms in their hands, vocal organs, a mental 
constitution, great bodily and mental force, and over- 
flowing gratitude, or they would not have cried so loud 
in holy song. 

" These which are arrayed in the white robes, who are 
they, and whence came they? And I say unto him, 
My Lord, thou knowest. And he said to me, 
These are they which come out of the great tribula- 
tion, and they washed their robes, and made them white 
in the blood of the Lamb. Therefore are they before 
the throne of God; and they serve him day and night 
in his temple," Kev. vii. 13, 15. These saints are dis- 
tinguished for having came out of '■' great tribulation," 
for white robes and constant service, all requiring visi- 
ble substantial bodies, and mental powers and faculties 
of a complete person. They hunger, neither thirst any 
more, and the tears have been softly wiped from their 
eyes by the hand of Infinite Love. 

u Behold, He eometh with the clouds; and every eye 



WHAT IS MEANT BY HADES f 347 

shall see Him, and they who pierced Him/' Rev. i. 7. 
See also Job xix. 26, 27; Matt. v. 8; Heb. xii. 14; 
Rev. xxii. 3, 4. I think if the reader has carefully 
studied what has been said in connection with the ref- 
erences, he is ready to agree with me that the position 
here taken, with respect to the organized, refined 
material nature of there surreetion body, is abundantly 
sustained. 

628. As the soul is not unclothed (destitute of a 
body) in this life, neither will it be in the life which 
is to come, II Cor. v. 2-4. 

The Apostle assures us that we sow not that body 
that shall be; but God giveth it a body as it hath pleased 
Him; that we shall be all changed, and bear the (exact) 
image of the heavenly, as we have borne the material 
image of the earthly, and that the heavenly body will 
be incorruptible and immortal, I Cor. xv. 37-53. 
Hence we conclude that the refined material body will 
be exactly adapted to that world to which it goes, as the 
present gross material body is to this. 

629. Though "it doth not yet appear what we shall 
be; but we know (through revelation) that when He 
shall appear, we shall be like (similar to, resemble) Him, 
for we shall see Him as He is/ 5 I John iii. 2. The 
Saviour's resurrection body had a symmetrical form, 
the same special sense organs and mental faculties that 
characterized it before death; but during the forty days 
sojourn it underwent a change to fit it for the glorious 
sphere of heavenly activity as the Son of God and 
Redeemer of man, and his people's advocate before the 
Father. 

630. We may, I think, very safely assume that the 
resurrection body will be a very refined, beautiful, 



348 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

material, organized body, fully adapted to all the 
forces and functions of soul and spirit, the inner and 
the outer man, that enter of necessity into the proper 
and complete constitution of the incorruptible person. 
" In no organism is matter so nearly allied to spirit, 
and so transparent with the transfused glories of a 
higher world," Dr. Harbaugh. As an illustration of 
what is even sometimes found, I refer to a lady, whose 
case is recorded in a German scientific work on the 
" Odylic force. " The writer states that so illuminated 
did her body become that her husband, fearing her speedy 
death, had her portrait painted ; the artist performing 
his task by the light of her bodily illumination alone. 
Another case is that of Charles Baldwin, one of the best 
known men in Lexington, Ky. On his recovering from 
a peculiar illness of several days, he noticed one evening 
that his body in the dark gave off a steady light, visible 
to a distance of one hundred yards. When his body is 
nude, an ordinary newspaper can be read by the light 
emanating therefrom at a distance of six feet. He is 
perfectly well and unconscious of his power. Physicians 
regard him as the wonder of the age (March 7, 1888). 
These cases are somewhat analagous to that of the face of 
Moses when he came down from the mount, and that of 
the Saviour on Mount Hermon in his transfiguration ; 
though the causes differ. "In man's body the image of 
God is represented in a material form ! In the Incar- 
nate Christ the Infinite Deity is personally united with 
finite matter," Dr. Harbaugh. So far as our finite 
nature will permit, we are to be like the Saviour in our 
refined material outer man : and like him in our inner 
man's mental, moral, and spiritual activities, emotions, 
and holy aspirations. 



WHAT IS MEANT BY HADES? 349 



CHAPTER LXIX. 

WHAT IS MEANT BY HADES? 

631. "But shall we know our friends in heaven? 
Why not ? If they know each other here where they 
know only in part, shall they not know each other 
better when that which is perfect is come ? Shall the 
saints in heaven who are near and dear to each other 
and in some respects alike, have less of the power of 
recognition than when here? I cannot think so. 

The sexual nature and relations, and the consequent 
distinctions as husband and wife, son and daughter, 
brother and sister, will not be found there, for they 
shall be as the angels. But doubtless the bonds of 
spirit affection in its most exalted sense will remain. 

" The fondest associations which are sealed and 
sanctified here by the holiest ordinations of God can 
never wear away. Fond memory will bring forth its 
treasures of pleasure from other days of earthly sojourn. 
If love is the highest and holiest form of activity in 
God, it is reasonable to suppose that it is the most per- 
manent emotion springing from the purified nature of 
man. If the Saviour, who came not to destroy the law, 
loved John, Lazarus, Martha, and Mary why may not 
the saints in heaven hope to love their former intimate 
friends with a tender fondness of which they never 
dreamed, when they shall have exchanged the loves of 
earthly life for the higher loves of heaven ? Bishop 



350 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

Foster says : " We cannot doubt that those whom we 
love most here, love most purely and tenderly, will most 
likely be dearest to us there. They will still be our 
treasures. All that they ever were to us will be remem- 
bered ; the hold they had on our being will still be felt 
in our more exalted forms. The noble purified passion 
will rise into more exalted and holy intensity. ' The 
former relations will forever cease, but the result- 
ing bond of affection will be intensified in its ceaseless 
activity and sacredness. They will be greatly more to 
us than they ever were on earth, and more to us, we 
may venture to believe, than they could have been had 
they not been bone of our bone and heart of our heart." 
632. Man is a social being, as God himself is, and as 
such must have society. This law of his nature will 
not be destroyed, but run parallel with his being. 
Social magnetism will ever draw the saints together and 
keep them clustered around the lamb, the great moral 
and spiritual magnet of redeemed humanity. He will 
be the center of all centers. There, doubtless, little 
groups of old friends will "gather at the river that 
flows by the throne of God." The sealed fountains of 
past endearments will be opened afresh, and the pure 
waters of delight leap forth amidst many a domestic 
circle once broken by the thunderbolt of death, but 
again united forever. As the Saviour gave his own 
life a ransom for all, including our friends, shall we 
not love them in heaven for his sake, and love Him the 
more for their sakes ? But perhaps some one is 
asking, Is heaven a place, and is the element of time 
known there? The question is quite proper, impor- 
tant, and interesting. I answer, Man was brought into 
existence to be a citizen of time, of space, and of 



WHAT IS MEANT B Y HADES? 351 

locality. God's heaven may not be localized, but the 
heaven of man must have a place and be a place. As 
already seen in the Saviour's ascended glorified body, 
there will be refined material in heaven. All material, 
however attenuated, must have extension, and material 
extension, must have limitation. However boundless 
space may be, the creatures of space, being finite, must 
have boundaries. Man is a substantial being, both as to 
spirit and his body. He must, therefore, have place 
as to his finite spirit and room as to his material body. 
To the same extent as refined matter enters into the 
constitution of glorified persons will they require that 
their substantial heaven include material surroundings, 
and these will doubtless far surpass our most extrava- 
gant dreams of their reality. The late Dr. Whedon 
said a short time before he died, " Resurrection is the 
reunion of a conscious soul to a body by it vitalized/' 
The saint's home is a Father's House with many man- 
sions in the New Jerusalem, John xiv. 2. "Neither 
Christ nor the Apostles contemplated a future life as 
anything less than a real personal existence — as sub- 
stantial or entitative as the present, but purified from 
its gross and material carnality. They entertained and 
taught no crude or mystified ideas concerning the soul's 
personal identity after leaving this earthly state ; nor 
had they any conception of a future spiritual home 
that did not involve all the beauty, reality, and per- 
fection of the most exquisite and desirable dwelling 
place on earth. That very day the confiding malefactor 
was to be with Christ in paradise — not an indefinable, 
formless, impersonal nonentity called soul as some view 
it, but the man himself, personated by " thou." 
When the Saviour promised his disciples to go and 



352 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

prepare a " place " for them, it was a real place — not 
a mere state or condition as some would have it, with 
neither locality, boundary, nor entitative reality. To 
assure them of its substantial nature, and character, 
and especially of its extended accommodations for all his 
people, He declares that this heavenly home is to be 
composed of innumerable residences, within a great 
residence — countless homes within a great home. 
"In my Father's House are many mansions/' This 
" House " is the same " building of God — an house not 
made with hands, eternal — aionion — age-abiding in the 
heavens/' of which the apostle speaks as the dwelling 
place of those whose "earthly house of this tabernacle " 
was soon to be "dissolved." Not only was this 
"building of God" a real residence in the apostle's 
estimation, but the souls which were to make it their 
final abode were nothing less than real men — the inner 
men — who had put off or left the outer men, or their 
earthly houses, for that new dwelling which had 
"foundations," in the plural, as its "many mansions" 
naturally required. 

633. "All the great advocates of Christianity, from 
the times of the apostles down, have given glimpses in 
their writings of this substantial view of a future state, 
while some of them have written whole treatises to 
prove that our souls will be as truly and literally 
personal and substantial in the next life as they are in 
this. Indeed we have an old work now by us from 
the pen of Martin Luther, affirming and insisting upon 
this spiritual philosophy of substantialism as positively 
and unmistakably as does any contributor in the 
Microcosm" — Dr. A. Wilf ord Hall. Luther was not only 
a devoted Christian, but a distinguished scholar, and a 



WHAT IS MEANT BY HADES t 353 

great reformer, who gave to the German people the 
Bible in their mother tongue. 

634. " It is nonsense to say that duration will not 
extend to eternity, and that the lines of time's longi- 
tude will not continue into the map — the unfinished 
map of heaven." But perhaps you remind me that in 
Rev. x. 6, the angel "sware that time shall be no 
longer." I reply that the Greek word kronos signifies 
space of time, respite or delay, limited period, marked 
duration, and this is the uniform meaning. In proof, 
I call your attention to Rev. ii. 21, where it is translated 
"space;" vi. 11, "a little season;" x. 6, " time no 
longer;" xx. 3, "a little season;" John v. 6, "a long 
time;" vii. 33, xii. 35, xiv. 19, "a little while;" Matt. 
xxv. 19, "a long time." 

The verb derived from kronos is kronizo, and kroni- 
zein is translated " delayeth " in Matt. xxiv. 48; Luke 
xii. 45; " tarried," Matt. xxv. 5; Luke i. 21; and 
"tarry," in Heb. x. 37. The meaningis, "There shall 
be no further space (of time) for repentance, no longer 
respite for the ungodly, before the sounding of the 
seventh trumpet. Stroke is to succeed stroke, and that 
in a certain limited period, all will be finished." — Steir. 
I think it is unnecessary to give more references to 
establish the position I have taken. 

"Time may lose its metric character, and be no 
longer measured off by rolling suns into days, and 
months, and years, and space may continue to defy all 
finite attempts to comprehend its boundaries and bound- 
lessness, yet if there is time for " a half hour of silence 
in heaven," there will be time enough to drink of the 
water of life clear as crystal; and partake of the fruit 
of the tree of life. Time enough to inspect the city's 



354 SUBSTANTIAL CHRISTIAN PHILOSOPHY, 

foundations* built of jasper and other precious stones; 
to admire the pearly gates, to walk the golden streets of 
the New Jerusalem, illuminated by the glory of God — 
by a light resembling that of a jasper stone clear as 
crystal, Rev. xxi. 11. There will be time enough to 
play the celestial harps, to wave the palms of victory, 
and to sing redemption's triumphant song. Time 
enough for an endless day of hallelujahs, loud and long, 
and space for the New Jerusalem with all its measured 
furlongs. 

Though our eyes have not yet seen, our ears have not 
yet heard, nor have our minds yet conceived what God 
hath laid up for his children, yet we know that it is an 
inheritance incorruptible and undefiled, and that fadeth 
not away, reserved in heaven for all those who are 
faithful unto death. Although we know so little about 
the resurrection of the dead, I believe with Dr. Sail, 
that the time is coming when it will be comprehended 
by reason as it is now accepted by faith. And I hope 
the present effort, imperfect as it is, will tend, in some 
small degree, to hasten the time. And I further hope 
that this endeavor to harmonize the resurrection of the 
dead with the recent progress of Christian Science and 
the advanced views of Revealed Truth, will meet with 
the Divine approval, and prove a source of comfort to 
many of His departing children. 

HEAVEK — WHERE IS IT? 

635. We believe the true and full idea of heaven lies 
between two equally false conceptions, viz. : that of 
exclusive spiritualisticism on the one hand, and a prevail- 
ingly materialistic notion on the other. The one has 
deprived us of our Father — God — and told us that any 



BE A YEN- WHERE IS IT ? 355 

attempt to explain the divine nature is " absurd and 
impracticable," and have given us a cold abstraction 
without substantial form, a something of which we can 
form no proper conception! The other has even 
robbed us of our souls, and of the glorious Being who 
made them! We have not, and do not, so read our 
Bible, the highest authority heaven could give, and all 
that humanity needs. We believe he has so revealed 
himself " that they might know Thee the only true 
God, and Jesus Christ whom thou hast sent," and thus 
secure spiritual life. • Jesus said " he that hath seen me 
hath seen the Father," John xvii. 3; xiv. 9. We do 
know that Christ was a complete manifestation of the 
Father so far as it was necessary for us to know Him in 
order to believe, love, obey, and trust Him. 

We firmly believe that heaven is a place and wisely 
located somewhere, and that it contains a temple, a 
throne, and a very large house, in which are many man- 
sions, John xiv. 2; Rev. xx. 11, etc. But we have not 
yet been made acquainted with its latitude and 
longitude. However, we believe that it is where the 
will of God is solely, constantly, cheerfully, energetic- 
ally, and lovingly done, and no contrary will is known." 
It is a large, beautiful, and artistic place, distinguished 
for the nature, extent, and variety of objects best fitted 
to excite the admiration and engage the attention of 
redeemed and glorified humanity. It is a place of all 
others the best suited to the refined material resurrec- 
tion bodies of the redeemed, and perfectly adapted to 
their immortal souls' celestial surroundings. As they 
had gross material bodies here, they will be substituted 
by refined material bodies there. 

The Holy Scriptures are not entirely silent respect- 



356 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

ing this subject of such absorbing interest. They tell 
us of the way to the place by pointing us to the "Fore- 
runner who passed into the heavens," Heb. iv. 14, 
" ascended up far above all (visible) heavens, Eph. iv. 
10, into heaven itself, now to appear in the presence of 
God for us/' Heb. ix. 24. 

There are already there of our kindred, Enoch, 
Elijah, Moses, and Christ our representative, and how 
many more we know not. And there are singers who 
sing the "Song of Moses and the Lamb;" and harp- 
ers, and very many students of trnth, for all will know 
even as they are known. Among them we imagine 
Noah the patient worker, Moses the lawyer, Daniel the 
prophet, Paul the philosopher, still puzzling over the 
depth, and length, and breadth, and height of the love 
of God he has failed to measure; and Job the patient 
sufferer; and Jeremiah the weeping patriot; and Ste- 
phen the holy martyr; and may not Plato be there con- 
gratulating the Apostle Paul on his glorious victory on 
Mar's Hill over himself, the accredited representative of 
the Grecian philosophy? For further information the 
reader is referred to the last two chapters in Revela- 
tion. 

Dr. Norman MacLeod, just a few minutes before he 
passed away, said: " I have glimpses of heaven that no 
tongue or pen or words can describe." 

" Vital spark of Heavenly flame, 

Quit, O quit this mortal frame, 
Trembling, hoping, lingering, flying. 

Oh! the pain, the bliss of dying! oh, 
Cease, fond nature, cease thy strife 

And let me languish into life. 



WHA T 13 MEANT B T HADES? 35? 

" Hark! they whisper; angels say — 

1 Sister spirit, come away.' 
What is this absorbs me quite — 

Steals my senses, shuts my sight, 
Drowns my spirit, draws my breath? 

Tell me, my soul, can this be death? 

" The world recedes — it disappears, 
Heaven opens on my eyes, my ears 

With sounds seraphic ring, 
Lend, lend your wings! I mount! I fly! 

O grave, where is thy victory? 
O death, where is thy sting?" 

IMMATERIAL SPIRITUAL PERSONS ASSUMING MATE- 
RIAL HUMAN APPEARANCES. 

636. " And the Lord appeared unto Abram, and 
said, Unto thy seed will I give this land," Gen. xii. 7. 
*' And when Abram was ninety years old and nine, the 
Lord appeared to Abram, and said unto him, I am God 
Almighty, walk before me, and be thou perfect, etc. 
And Abram fell on his face ; and God talked with him," 
Gen. xvii. 1-3. Again the Lord appeared unto Abra- 
ham by the oaks of Mamre, as he sat in the tent door in 
the heat of the day, etc. In this instance three persons 
appeared as three men, and Abraham entertained them 
with butter, and milk, and a calf which he had dressed ; 
and he stood by them under the tree, and they did eat. 
It was on this memorable occasion that Abraham plead- 
ed so long and earnestly for the doomed cities of the 
plain ; he pleaded as though the people were his nearest 
and dearest friends, Gen. xviii. 

"And the Lord appeared unto him (Isaac), and said, 
Go not down into Egypt ; dwell in the land that I 
shall tell thee of;" etc., Gen. xxvi. 2, 24. 



358 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

"And God appeared unto Jacob again ; and Jacob 
set up a pillar in the place where he spake with him, a 
pillar of stone/ 5 Gen. xxxv. 9, 14. 

The Lord met with Moses, and gave him a commission 
to fetch his people out of Egypt, Ex. vi. 2, 3. 

The angel of the Lord came and sat under the oak, 
and commissioned Gideon to deliver Israel out of the 
hands of the Midianites, Judges vi. 11. 

The servant of Elisha, whose eyes were miraculously 
opened, saw the mountain " full of horses and chariots 
of fire ;" and it is reasonable to conclude that he saw 
charioteers also, II Kings vi. 17. 

When the angel of the Lord appeared to Manoah and 
his wife, to predict the birth of Samson, while they 
made a burnt offering upon a rock, the angel wrought 
" wondrously ;" but when the flame ascended from off 
the altar, the angel ascended in the flame, and Manoah 
and his wife fell on their faces to the ground, Judges 
xiii. 16-23. 

The divine Messenger sent to, the care of the three 
Hebrew children appeared walking with them in the 
midst of the fire, Dan. iii. 25. And an angel visited 
Daniel in the lion's den and secured his safety, 
Dan. vi. 22. 

Moses, after fifteen hundred years' residence in hades 
with Elijah, appeared to the disciples on the Mount of 
Transfiguration. Christ himself, previous to his ascen- 
sion in the cloud, could be visible or invisible at 
pleasure. 

The angel of the Lord visited and delivered Peter out 
of the prison, and out of the hands of Herod, Acts 
xii. 6-17. 

It is well to bear in mind that all substances and 



WHAT OUGHT TO BE EDUCATED ? 359 

bodies that do not possess the recognized properties of 
weight, inertia, physical tangibility, etc., and which 
can exist a»d operate in defiance of purely material con- 
ditions, are immaterial. All spiritual bodies are imma- 
terial and therefore are not impeded in their activities 
by material surroundings. 

WHAT OUGHT TO BE EDUCATED ? 

637. •' The mind acts upon the body through its 
threefold states of intellect, sensibilities, and will. ,f 
To educate the intellect without the moral affections is 
to render a person capable of being twofold more a 
child of the devil than before. The Friends are the only 
people known to me who practically realize this fact and 
act upon it. Owing to this defect in our educational 
system, our schools generally are sending out more edu- 
cated rascals of the first-class and of the highest order 
than would otherwise be the case. 

"The human will is the highest element of the mind. 
It is in the image of God, and perfectly free within 
finite limits ; because God is free." It is the seat of 
sin. The influence of the will upon the body is very 
great ; because it influences all the other elements of 
the mind, sometimes to such an extent as to prove 
fatal, by concentrating more nerve force on a given 
part than it is able to bear. 

The proper cultivation of the human will is one of 
the most important and desirable objects to accomplish 
early in life, both with respect to the body and the 
spirit. Indeed the will, the moral affections, and the 
reason in its higher realm, demand unremitting atten- 
tion during the whole course of education. The proper 
education of the will would reduce the number of mur- 



360 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

ders, suicides, quarrels and divorces. The reason in its 
application to visible effects resulting from invisible 
causes is almost entirely neglected. This ought not to 
be. The following examples will perhaps make my 
meaning clear with respect to the required cultivation 
of the reason in the immaterial field. For instance, the 
steam moves the piston, the piston moves the machinery; 
though we cannot see the cause of the motion, we do see 
the visible effects of it ; but we cannot see the steam, yet 
we know it is the cause of the motion ; though invisible 
it is real and substantial. Again, we place a good mag- 
net near to a number of cambric needles and a general 
commotion is the result; though the magnet is kept 
apart from them, they quickly follow its movements 
hither and thither; we see the effects of magnetism, but we 
cannot see the cause of the activity among the needles; 
though invisible it is real and substantial to our higher 
reason. Again, a man is noted for his idleness, for his 
uncivil and harsh treatment of others, for his vulgar 
and profane language, and for his vicious habits ; but he 
has become the subject of a wonderful change. He has 
become industrious, gentle and kind, very respectful in 
language, and free from all bad habits. What has pro- 
duced this striking change, as he had been in the habit 
of setting at defiance, sometimes with oaths and curses, 
all the efforts of his best friends who sought to induce 
him to lead a better life? We see the noted effects of 
some invisible cause; and that cause must be super- 
human, and if superhuman it must be divine, and if 
divine it must be immaterial and spiritual, though none 
the less real. Every effect must have an adequate 
cause, though not necessarily visible or tangible. And if 
neither visible nor tangible, it is as certain to the higher 



AGES OF MAN *8 REGO VER T. 361 

exercise of reason as if either visible or tangible, or both. 
We therefore contend that any system of education that 
is deficient in cultivating the will, the moral nature, 
and the reason in its higher field of activity, is radically 
defective and ought to be abandoned for a better. 

AGES OR DISPENSATIONS OF MAN'S RE- 
COVERY FROM THE FALL. 

FIRST AGE. 

The first age or epoch extended from the creation of 
Adam to the drying up of the flood, a period of one 
thousand six hundred and fifty-six years. It is called 
" the world that was," and "the old world," II Pet. iii. 
6 ; ii. 5. This age was under the ministration of an- 
gels ; but it was a complete failure, as nothing but the 
uttter destruction of the human race, with the exception 
of eight persons, could arrest the havoc sin was making, 
or preserve to mankind the hope of redemption. 

SECOND AGE. 

Though the second age of the world, it is the first of 
" the world that now is," and is known as the Patri- 
archal age, or dispensation ; it extended from the dry- 
ing up of the flood to the death of Jacob, a period of 
about six hundred and fifty-eight years. It is termed 
the Patriarchal age, because God's dealings with man- 
kind were specially with and through the Patriarchs, 
Noah, Abraham, Isaac, and Jacob. Each one of these 
in turn seems to have secured the special notice of God, 
accompanied by divine favors. At the death of Jacob this 
particular mode of dealing with the human race ended, 
and his descendants were together designated by God his 
"peculiar people;" and through typical sacrifices they 



362 SUBSTANTIAL CHRISTIAN PHILOSOPHY. 

were reckoned typically " a holy nation ;" that is, they 
were divinely separated from other nations for a very 
particular purpose, accompanied by corresponding and 
imperative obligations ; and then they received their 
national name — "The Twelve Tribes of Israel," 
Gen. xlix. 28; xlvi. 3; Deut. xxvi. 5. 

THIRD AGE. 

The Jewish age, or the Law dispensation, began at 
the beginning of their national life at the death of 
Jacob, the last of the Patriarchs, and extended over a, 
period which ended with their rejection and crucifixion 
of the Messiah on Friday the 15th of the seventh month in 
4029J — when five days before his crucifixion he present- 
ed himself to them as their King, and, being rejected, 
he declared — "Your house (temple) is left unto you 
desolate," Matt, xxiii. 38. From that time Israel was 
cast off as a nation. 

FOURTH AGE. 

The Gospel Age, or Christian dispensation, extends 
from the death of Christ to about a.d. 1898^, when 
according to the present understanding of prophesy, 
is to begin the restoration of the Jews, and the com- 
pletion of the Gentile times. The great and special 
object of the Gospel is to be a " witness " to all nations, 
and to select out of Jews and Gentiles a " little flock/' 
(Luke xii. 32), who hunger and thirst after righteous- 
ness, and thereby become the called, and chosen, and 
faithful — to whom it is the Father's good pleasure to 
give the kingdom. They only constitute the true 
Christian Church of which Christ is the only Head and 
Forerunner, Eph. v. 23 ; Col. i. 24 ; the true Israel of 
God, I Cor, x. 18 ; Gal, vi. 16 ; Rom, xii, 1, 



AGES OF MAN'S RECO VER Y. 363 

Six thousand years from the Creation of Adam 
extended to the year 1876 a.d. 

FIFTH AGE. 

This age or epoch is called " the world to come/' 
Heb. ii. 5 ; vi. 5 ; or the (i world without end/' Isa. xlv. 
17 ; and a world wherein "dwelleth righteousness/' 
II Pet. iii. 13. It commences at the Second Advent of 
Christ, which closes the harvest of the Gospel Age, and 
is called the Millennial Age, or " Times of Restitution." 
What ages may follow we know not. It has not been 
revealed. 



364 SUBSTANTIAL CHRISTIAN PHILOSOPHY, 



CHAPTER L. 

THE UNIVERSE. 

639. The universe is the multitudinous expression of 
the mind of Elohim ; Divine ideas materialized ; the 
visible form of Divine thoughts, specially adapted to 
our physical senses, through which perception is stimu- 
lated, thought produced, reason called into activity, 
and the imagination incited to action. The works of 
God indicate the immaterial, spiritual, and sublime 
nature and character of the Infinite Personalities con- 
cerned in the creation, which is our pictorial primer, 
designed to prepare us for the better understanding of 
revelation, which constitutes our divine classics and 
philosophy. 

SIZE OF THE UNIVERSE. 

The number of heavenly bodies is too vast for human 
comprehension. To form some idea of the largeness of 
this earth one may look upon the landscape from the 
top of an ordinary church steeple, and then bear in 
mind that one must view 900,000 similar landscapes to 
get an approximately correct idea of the size of the 
earth. Place 500 earths like ours side by side, says the 
Copenhagen Nordstjernen, yet Saturn's uttermost ring 
could easily inclose them. Three hundred thousand 
earth globes could be stored inside the sun if hollow. 
If a human eye every hour was capable of looking upon 
a fresh measure of world material 14,000 square kilo- 



TRUE SCIENCE AND REVELATION. 365 

meters* large that eye would need 55,000 years to over- 
look the surface of the sun. To reach the nearest fixed 
star one must travel 33,000,000,000 of kilometers, and 
if the velocity were equal to that of a cannon ball, it 
would require 5,000,000 years to travel the distance. 
On a clear night an ordinary human eye can discover 
about 1,000 stars in the northern hemisphere, most of 
which send their light from distances which we cannot 
measure. How large they must be ! Round these 
1,000 stars circle 50,000 other stars of various sizes. 
Besides single stars we know of systems of stars moving 
round one another. Still we are but a short way into 
space as yet ! Outside our limits of vision and imagi- 
nation there are no doubt still large spaces. The milky 
way holds probably at least 20,191,000 stars, and as each 
is a sun, we presume it is encircled by at least fifty 
planets. Counting up these figures, we arrive at the 
magnitude of 1,000,955,000 stars. A thousand million 
of stars ! Who can comprehend it ? Still, this is only 
a part of the universe. The modern telescopes have 
discovered more and similar milky ways still farther 
away. We know of some 6,000 nebulae which represent 
milky ways like ours. Let us count 2,000 of them as 
being of the size of our milky way, then 2,000 by 20,- 
191,000 equals 40,382,000,000 suns, or 2,019,100,000,- 
000 heavenly bodies. 

TRUE SCIENCE AND REVELATION. 

640. Passages of Scripture that imply or express a 
relationship between true science and revelation : Job 
xxvi. 7 ; Psa. xviii. 7, 13, 14 ; xix. 1 ; xxviii. 5 ; lxviii. 
8 ; lxxvii. 16-19 ; xcvii. 3-5 ; civ. 24 ; cxi. 2 ; cxxxv. 7; 

* A kilometer=about five-eighths of a mile. 



366 SUBSTANTIAL CHRISTIAN PHILOSOPHY 

cxliii. 5 ; Isa. v. 12, 13 ; Jer. x. 12, 13 ; Rom. i. 19 ; 
Heb. xi. 3. 

FROM D. L. MOODY'S BIBLE. 

641. Justification — a change of state. New stand- 
ing before God. 

Repentance — a change of mind. New mind about 
God. 

Regeneration — a change of nature. New heart 
from God. 

Conversion — a change of life. New rife for God. 

Adoption — a change of family. New relationship 
toward God. 

Sanctification — a change of service. Separation 
unto God. 

Glorification — a change of place. New condition 
with God. 

Life from Christ — as the Source. 

Life on Christ — as the Support. 

Life with Christ — as in Fellowship. 

Life like Christ — -as the Pattern. 

Life for Christ — as the Aim. 

SLEEPLESSNESS — CAUTION. 

642. " Avoid bromides, chloral and morphia as you 
would a rattlesnake. If a clean skin, good air, good 
digestion, bowels regular, and proper exercise do not 
induce sleep, take the tincture of the white passion 
flower in two or three-drop doses, in a little pure water. 
It produces a quiet, pleasant sleep, from which the 
patient may be awakened at any moment. Even in the 
worst form of sleeplessness, that associated with sui- 
cidal mania, this drug will produce quiet slumber, from 
which the patient awakens with a clear mind and 



CONCLUSION. 367 

rational thoughts. It is excellent in convulsions, spasms 
with rigidity, and lock-jaw/' 

CONCLUSION". 

643. The Triune God is the fountain and ruling 
power of my life, the moral center and example of my 
conduct, and the thought of whose being and perfec- 
tions penetrates, inspires, and sanctifies me. — Dr. 
Parker. 

THE MASTER'S QUESTIONS. 

" Have ye looked for sheep in the desert, 

For those who have lost their way ? 
Have ye been in the wild waste places 

Where the lost and wandering stray ? 
Have ye trodden the lonely highway, 

The foul and darksome street ? 
It may be ye'd see in the gloaming 

The prints of wounded feet. 

** Have ye folded home to your bosom 

The trembling, neglected lamb, 
And taught to the little lost one 

The sound of the shepherd's name? 
Have ye searched for the poor and needy 

With no clothing, no home, no bread ? 
The Son of Man was among them, 

He had nowhere to lay his head. 

" Have ye carried the living water 

To the parched and thirsty soul? 
Have ye said to the sick and wounded, 

* Christ Jesus makes thee whole V 
Have ye stood by the sad and weary 

To smooth the pillow of death, 
To comfort the sorrow stricken 

And strengthen the feeble faith?" 



INTRODUCTION. 



When the writer first attempted to interest young 
people in the reformed natural science called the " Sub- 
stantial Philosophy" he did not think of making a book. 
But he was intensely desirous of guarding them against 
the false science of the day, leading to infidelity, 
materialism, and atheism. Earnest desires being 
frequently expressed by his readers to have the subjects 
made more permanent in form he finally decided to do 
so, and should they benefit the reader as much as the 
writer, he will see many things with which man ought 
to be familiar in a new light ; and much of the Bible, as 
God gave it to us, will be invested with new interest. The 
Revealed God of the Divinely Inspired Scriptures will 
be a thousandfold more endeared to him, the Saviour's 
kinship will be more greatly prized, and the material 
body of flesh and blood, though the divine masterpiece 
of animal creation, and displaying infinite wisdom and 
artistic skill, will appear only as the mere earthly 
garment of the " inner man" made in the image of God, 
and designed for companionship with the Son of God, 
and association with angels. 

I am now in my 77th year and must soon give an 
account of my stewardship, and I do most earnestly 
pray that the infinite Father of humanity, and the 
great Author of nature, and glorious head of the true 
Church of Christ will accompany this labor of love in 
behalf of the rising generation with his richest blessing. 

The Author. 



INDEX 

TO 

DR. KENT'S SUBSTANTIAL CHRISTIAN 
PHILOSOPHY. 

ESPECIALLY DESIGNED FOR YOUNG PEOPLE. 

This index contains over 620 references, being a complete key 
to many very interesting and abstruse subjects relating to Sci- 
ence, Theology, Physiology, and Psychology as they relate to 
man hero and hereafter. 

Paragraph. 

Attributes, specific 30 

comtnon 28 

moral 29 

Bible 498 

enemies of 499 

the hope of the world 500 

Bioplast 2, 48 

of what composed 48 

Brain 318, 320 

nature of .- 321 

size not indicative of mental power 322 

Chemism, illustration of 3, 90 

Christian Workers, Books recommended to 644 

Cohesion 82, 144 

an immaterial substance 83 

permeates all matter 84 

affects gravity 85 

cause of properties of matter 86 

heat antagonist of 87 

better nam© proposed 88 

Corporeal 4, 49 

contrasted with incorporeal 50 

Colleges, present teaching of 258 

Conscience, what is it? 439, 482 

various views of 440 

perplexing views of 441. 442 



370 INDEX. 



Paragraph. 

Conscience, Darwinian theory of 443 

a complex product 445 

function of the moral sense „ 446 

moral sense and intellect. . . . 447 

distinction between moral sense and conscience 448, 449 

moral sense cannot be educated 450 

importance of 451 

a moral idiot 452 

moral faculty a binding link 453 

understanding and judgment in relation to 454, 455 

varying conscience no certain guide 456 

not the voice of God 457, 458 

neither physical senses nor mental faculties are infallible. 459 

necessity of soul-culture 460, 461 

necessity of Divine Revelation 462 

Revelation must be heartily received 463 

state of the heathen philosophers and Jewish doctors. 464, 465 

an unsafe guide -466, 468 

effect of an evil 469 

religious persecutions 471, 474 

an enlightened 475 

effect of guilt on 476, 478 

Consciousness , 424, 432, 482 

Corporeal 4, 49 

Correlation .•. . . 5 

Death 556, 559, 560, 563, 566 

Dispensation of man's recovery 386 

Elasticity 37, depends on cohesive force 38 

Electricity .91, 129 

what is it? 92 

its essential nature. ... 130 

it pervades all matter 112 

speed of 92 

how produced .... 93 

positive and negative only apparent 94 

may be transformed into other forces. , 95 

silver best conductor 96 

generated by dynamo 97 

evolves light 99 

heat 100 

conversion and re-conversion of 101, 104 

one form of energy 102 

mentioned in the Bible 128 

animal 105 

produced by brain, nerve, etc 106 

does it blend with the life-force? 107 

imparts vigor to vitality 108 

a remedial agent Ill 



index. an 

Paragraph. 

Electricity, largely expended on the involuntary functions of 

life 112 

affected by study, grief, etc 113 

a bond of union between mind and brain 116 

affected by drought and heat 118 

action on the stomach 121 

action on blood 122 

diminished in cholera centers 123 

passes off with the heat of the body 123 

indispensable in the production of heat 124 

differs from magnetism 126 

Energy, divine, miraculous 336 

the glory of the church 337, 339 

constant inflowing of 340 

never failing fountain of 341, 352 

Entity, and examples of 7, 51, 52, 54, etc. 

Evolution 8 

Ego 6 

Faculty 350 

Faith 265, 413, 485, 488 

saving 489, 493 

"Amen " is derived from its root 494 

Forces, substantial 45 

properties of matter the result of 46, 47 

heat, sound, magnetism are immaterial forces 63, 64 

physical classification 267 

cause of motion 268 

the energy of an all wise Creator 270 

Gravity 131, 133 

does not affect immaterial substances 134 

seeks a union with the gravital force in the mass it 

attracts 175 

God, the Christian's .' .... '. '. '. .......'. '. '. '. '. . . . . . 164. 332, 376, 643 

every object in nature is a materialized thought of 377 

the mind must admit a cause of all things 378, 380 

must have form 381 

is a most exalted substantial being 382 

is a personality 383, 386 

offspring 387 

Christ the image of his person 388 

is located 389 

is an organized spiritual being 390 

how he may be located 391 

the Bible view 392 

the triune Elohim, 394 

an organized, substantial personality 395 

his appearance to Abraham 396 

has a body, life, mind, etc 405 

life and energy are implied 420 



3?2 INDEX. 

Paragraph. 

Goodness .- 365 

Haeckel, Prof ,'s boasting 76, 77 

his logic 259 

Heat , , 135 

sun as a source of 136 

sun-rays not hot 137 

manifested by 138 

an active force of nature 139 

radiation, etc. , of 140 

capable of condensation 141 

somewhat resembles sound, etc 141 

compared to divine love 148 

animal 142 

Heaven, where is it? 635 

Holy Spirit, sin against. 495 

unpardonable* sin 496 

pardonabJe sin 497 

's energy blends with human energy 345 

is secured through Christ from the Father 366 

testimony to 347 

Homogeneous 9 

Immaterial 59 

substances, ascending scale of 67 

realm of substances 261 

substances 262 

forces classified 266 

light, heat, etc 270 

the assumption of immaterial forms 636 

Immortality.. . 501 

if God is immortal, why not man his offspring? 502, 504 

different meanings of 505 

Bible view of , 506 

reward of the righteous 507 

not unreasonable 508 

demonstrated by science 509 

not merely undying existence 510 

awaits the Christian 511 

Impenetrable . . 10, 61 

does not apply to all substances 61 

Imponderable 12 

Incorporeal 49, 50 

Inertia 13 

Invisible, is the real, 58, Heb. xi. 3 1 

Intangible 14 

Instinct 317, 375, 470 

Light, what it is not ...... 149 

how manifested . . 150 

nature of , , t , , , , , , 151 



INDEX. 373 

Paragraph. 

Light, not a simple substance 152 

colors of, how caused 156 

the attributes and properties of 154 

the principal source of 155 

chemical property of 156 

colors of 270 

cohesive force related to 157 

related to the organ of vision 158 

the light of the fire-fly 161 

is independent of heat 162 

its effects on nature 163 

compared to knowledge 164 

Living body, human, sensitive to electric changes 117, 119 

force required to drive the blood through the veins 

and arteries of 125 

carbon passing off daily 143 

temperature of 145 

the lungs expire fatal poison 147 

the sense of smell 196 

the extent of the sense of smell 197 

faculties of, render science possible 263 

the form of 313, 314 

vital forces in 280, 397, 398 

about 1,700 lbs. of food required yearly 529 

Magnet 127, 180 

to magnetize a bar of steel 181 

value of 182 

dynamo 98 

Magnetism 165, 168, 176 

transformed into electricity 97 

is not rotary motion 165 

Sir William's folly respecting 166, 167 

no substance in nature independent of it 169 

distinct from the body it lifts, but pervades it 171 

a substance 172 

close relationship between magnetism and electricity 173 

overpowers gravital force 132, 177 

not equally distributed over the magnet 179 

indebted to a superior force back of it 269 

Man, the center of conflicting forces 422 

the " outer man," what is he anatomically? 513 

bones 514 

muscles 515 

nerves % . 516 

medulla oblongata 517 

brain k 518 

lungs 519 

blood.. 519 

solid and liquid - 520 



374 INDEX. 

Paragraph. 

Man, Chemically? 521 

Physiologically? 522 

organs of respiration 1 . . 523 

stomach 523 

yearly consumption of food 529 

some part of the body always in motion 530 

what has my personal self to do with the cast-off body?. . 531 

heart 532 

rest 533 

constituents of blood 534 

office of blood 535 

food necessary to supply the waste. 536 

yearly addition to the blood 537 

poisons generated in the body 538 

skin 539 

number of pores , 539 

number of square inches 539 

miles of drainage 539 

hair 540 

protection, etc ..... . 541 

implies Grod's care 542 

Scripture references to 543 

dynamically? 543 

Prof. Huxley's model 544 

in his relation to life 545 

organic nature begins with the cell 546 

what is finite life? 547 

come from previous life 548 

physiological life 549, 550 

rich man and Lazarus 607 

vital germ necessary 551 

created life only can exist in organic form 552 

human form the highest 553 

Huxley's expectation 554 

average duration of life , 555 

Sir Geo. Stoke's view 557 

definition of 4 4 ne-phesh " 558 

to die .- 559 

the difference between sleep and death 560, 561 

organs of involuntary motion 562 

the soul's departure 563 

dying 564 

the knowing life passing away 565 

death a natural process 566 

the dead body 567 

Material 15 

substances ascending scale of 67 

realm of substance 260 

Matter 17, 18 



INDEX. 375 

Paragraph. 

Matter, essential attributes of 60 

all matter not impenetrable 65 

is dead .... 60 

cannot pass through platinum and glass 174 

glass more impervious to material substance than any 

known body of 178 

Mind 431 

attributes of 115 

Mind-force 288 

forms of 331 

rules matter 299 

the difference between man and brute. 301, 302, 406, 

423, 430 

human 303, 305 

soul and spirit 304 

distinct forms of force in man 606 

distinction between soul and mind 426 

cell-force directed by life-force 307 

nerves the tram-ways of , 308 

the design of 309 

the soul, what? 310 

the source of 31 1 

the basis of . . . 312 

center of 318 

depends on the make of the brain 322 

directed by 326 

one of the grandest manifestations of 327 

a finite portion of divine spiritual energy 425, 426 

Mind-food, nerves adapted to carrying 324 

Momentum 20 

Motion 19, 68 

method of proof 69 

no mechanical effect produced by it 71, 73 

velocity of motion a non-entity 74, 76 

Sir Win. Thomson's error 257 

Nerves 103, 110 

food carriers to the mind 324 

Non-entity 21 

Odor 185, 192 

seems to be attenuated matter 186 

seems almost to rank with immaterial forces. 187 

is diffusive 188 

difference of sensitiveness to 190 

some birds and animals very sensitive to 191 

origin of , 193 

a connecting link 194 

its possible object 195 

Oxygen, not an agent of vitality 120 

Perception, sensuous, .,..., , , 183 



376 INDEX. 

Paragraph. 

Perception, logical 184 

Personality 22, 400 

of God. 329 

two opposing ones 332, 383, 385, 386 

Phenomenon 78, 81 

Potential 24 

Power (dunamis) 348, 349, 353 

Property 23 

necessary to human consciousness 33 

examples of 32 

depends on cohesive force , 35 

indicates a Supreme Being 30, 140 

related to sensuous consciousness 30, 41, 43 

Reason 265, 417 

Resurrection 568 

old theologian's view 569 

what is man's? 570, 571 

Adam and Eve 572 

entrance of sin. 573 

man a complex being 574 

the real man 575, 576 

the material body 577 

the soul 578 

the spirit , . 579 

the kind of body 580 

the soul body 581 

what the term substance includes 582 

the outer body not self -moving 583 

the highest finite form of immaterial substance. 584 

the Saviour's demonstration 585 

Christ's risen body 586 

the source of man's being ... 587 

the twofold nature of man . . 588 

spirit life-germ 589 

extent of the law of duality 590 

'* inner man " 591 

invisible cause 592 

visible effects 593 

the Saviour's lesson 594 

wonderful change 594 

the flag of materialism 586 

the general resurrection 597 

what is it to die? 598 

no particle of matter can cease to be 599 

what is death? 600 

death unnatural to man 601 

death of serious import 602 

sin the essence of spiritual death 603 

physical death not the extinction of being .,..,.., 604 



INDEX. 377 

Paragraph. 

Resurrection, the soul in the intermediate state 605, 607 

unconsciousness in sleep 606 

unconscious sleep not the object of Paul's desires 608 

hades 609 

paradise 610 

nature of spirit 611 

"outer man" 613, 614 

" inner man " 615, 616 

Job's hope 617 

identical body buried not raised 618 

Christ's body 619 

Bishop Foster's view of 620 

Paul's view of 621 

Scriptural sense of to die 6'i2 

the dead that do rise again 623 

the soul retains its form 624 

Elijah 625 

the Greek fathers 626 

the whole drift of Scripture 627 

the soul not unclothed 628 

the saints will resemble Christ 629 

the resurrection body 638 

shall we know our friends in heaven? 631 

man a social being 632 

this view is general 634 

duration in heaven 634 

Salvation, plan of 641 

Satan, name of 356 

nature of 357, 358 

a personal being 359 

character of 360 

his method of attack 361, 362, 363 

his superhuman intelligence 364 

how to aid him 365 

his malicious nature 366 

his acts by permission 367 

the result of yielding to 368 

his activity 369 

his abode 369 

his skill 370 

energy of 371, 372 

his knowledge 373 

his success , 373 

his agents 374 

Science ... 640 

Sleep 606 

Sleeplessness , 642 



378 INDEX. 

Paragraph. 

Solar ray 1 04 

Soul, an entity 57, 414 

Soul, an organ of a higher force 323, 401, 404, 408, 411 

invisible 416 

Soul-senses 315, 316 

Soul and Spirit, distinction between 402, 403, 408, 409, 415 

Sound-force 198 

will produce vibrations in bodies 200 

not perceptibly impeded by contrary winds 201 

produced by the conversion of other forces 201 

telephone difficulty. 203, 204 

heard through the teeth 204 

chief peculiarities of 206 

limits of the organ of hearing 206, 207 

requires a conducting medium 208, 209 

velocity of 210 

sympathic vibration produced by — 211, 212, 213 

interference 213, 214 

acoustical turbine 215 

experiment with 216 

Dr. Hall's explanation of 217 

result of the experiment 218 

bell in a vacuum 219 

the uniform velocity of all sounds 220 

speed of, varies according to medium 221 

pulses of . . . 223 

similarity between sound, light, and heat 222 

Sound, the baseless wave theory of 225 

the Pythagorian theory of '. 226 

its advocates 227 

Tyndall's theory of 228 

consists of air- pulses 229 

the wave theory a scientific fraud 230 

what does it require us to believe?. .231, 233 

Capt. Carter's demonstration 234 

wave theory, said to resemble water waves 235 

tympanic membrane, bending in and out 236, 239 

Sir Astly Cooper's testimony 240 

Sir William Thomson's 241 

the locust's pitch of sound 242, 243 

what the locust is assumed to do 244 

sound only travels by the mechanical shaking of the air. 246 
Tyndall makes no distinction between air-waves and 

sound-pulses 247 

Dr. Mott on 248 

the wonderful locust again 249 

Capt. Carter and the locust , . 250 



INDEX. 379 

Paragraph. 

Sound, Lake Geneva experiments 251 

a visit to the Wave Theory Jubilee , . .252, 25o 

its death and general mourning 254, 255 

Spirit-force , 328 

in man 330 

four forms of . . . 331 

the Gospel is spirit and life 333 

the giving of the Holy Spirit was the birth of the Hebrew 

nation and the Christian Church 334 

Adam's spirt form 335 

Christ the fountain of 342 

the Holy Spirit the channel of 343, 344 

Spiritual realm 262 

Spirit, instrument of 403, 114, 118, 421 

Substance 18 

what is it? 62 

Terms, definitions of 4 

explanations of 27 

Theologians, error of classification 256 

Thought 423 

the meaning of, as used in the product of 427 

as expressed in the Bible 434 

in nature 428, 429 

Time 26 

Tympanum 236, 239 

Universe 639 

Vision 158, 160 

extent of 159 

primary objects of 160 

liable to error 160 

Vital-force 271, 288. 307 

life germ 272 

nature 273 

cannot be detected by man 274 

germ more durable than its covering 275 

substance necessary to life 276 

real and producing power 277 

a distinctive principle 278 

the nervous system 279 

various kinds of life 280, 545 

vitalized cells 281 

human life germ .282, 283, 410 

finite life from previous life 284 

basis of physical life , 285, 286 

little force the moving cause 287 

life blood 296 

indestructible 271 



L 



380 INDEX. 

Paragraph. 

Vital-force, selects and appropriates 292 

life only known by its effects 293 

the bond of union 294 

the Creator's estimate of life 295 

is an active motor , 289 

depends on constant change 290, 291 

Will-force 325 

Will, etc., education of 637 

Weight 44 



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